L  I  B  ]R  -A.  li  Y 

OF    Tiii; 

Theological   Seminary. 


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A 

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MENTAL    PRAYER 


GOLDEN  TREATISE 

OF 

MENTAL  PRAYER, 

WITH 

DIVERS  SPIRITDAI  RULES  AND  DIRECTIONS, 

NO    LESS    PROFITABLE,    THAN    NECESSARY,    FOR    ALL 
SOPi-TS    OF    PEOPLE. 

FIRST   COMPOSED   BY   THE   VE.\ERABL^,|^D   BLESSED 

FATHER  FR.  PETER  DE  kLCANTARA 

OF   THE   SEKAPllICAL  ORDER   OF   ST.   FRANCIS, 

Beatified  the  I8th  of  Jpril,  1622. 


TRANSLATED    INTO    ENGLISH, 

BY   GILES   WILLOUGHBY. 


TO   WHICH    IS   PREFIXED,  A  BRIEF   RELATION  OF   THE   LIFE  AND 
DEATH   OF   THE   SAiME    FATHER,    WRITTEN    BY   GILES    WIL- 
LOUGHBY,  OF   THE   SAME   ORDER  AND    OBSERVANCE. 


PHILADELPHIA: 

PUBLISHED  BY  M.  FITHIAN,  72  NORTH  2d  STREET. 
1844. 


BRIEF  RELATION 

OF 

THE  LIFE  AND  DEATH 

OF 

THE  BLESSED  FATHER, 

FR.  PETER  DE  ALCANTARA, 

FRANCISCAN  FRIAR, 

WRITTEN   BY  GILES   WILLOUGHBY,  OF  THE    SAME    ORDER    AND 
OBSERVANCE. 


THE  PROLOGUE. 

MisERicoRDiAS  Domini  in  astemum  cantabo: 
"/zwt//  si?ig  the  mercies  of  our  Lord  for  erer,*" 
saith  that  kingly  Prophet  David.  And  not 
without  cause  ;  for,  so  great  and  unspeakable 
are  the  mercy-works  of  the  Almighty,  which 
out  of  the  bowels  of  his  infinite  goodness,  he 
hath  shewed  to  mankind,  from  the  first  instant 
of  his  creation,  that  the  tongues  of  men  and 
angels  are  never  able  to  express  them. 

How  wonderful  was  this  benefit ;  that  cre- 
ating man  after  his  ownf  image  and  likeness,  J 

*  Psalm  88.  f  Gen.  i.  v.  26. 

X  Magister  Sent.  lib.  2.  dist.  20. 


VI  PROLOGUE. 

he  would  have  made  him  partaker  of  eternal 
felicity,  and  vested  with  his  original  justice? 
without  death,*  or  any  passage  by  misery, 
would  have  associated  him  with  the  company 
of  angels,  if  he  had  nqt,  by  his  own  default, 
violated  the  laws  of  his  creator.  Notwith- 
standing this  act  of  malice,  the  divine  clemen- 
cy would  not  suffer  the  work  of  his  powerful 
hands  so  to  perish,  but  he,  according  to  the 
diversity  of  times,f  always  ordained  opportune 
remedies,  to  reduce  wandering  man  to  the 
right  way  of  his  own  salvation.  Now  mani- 
festing his  divine  pleasure,  by  the  means  of 
angels,  now  sending  the  patriarchs  replenished 
with  his  heavenly  grace,  who  by  their  good 
example,  might  stir  them  up  to  piety ;  then 
sending  the  prophets  illuminated  with  his  holy 
spirit,  not  only  to  preach  the  present  benefits 
exhibited  to  mankind,  but  also  to  foretell  the 
future  incarnation  of  the  Son  of  God,  with  the 
mystery  of  his  death  and  passion,  by  means  of 
which,  man  should  be  loosed  from  the  power 
of  Satan,  and  eased  of  the  heavy  load  of  his 
transgressions. 

*  Gabriel,  lib.  2.  dist.  19,  qusest.  unica.  art.  2. 
■j-  Scotus  lib.  4.  dist.  1.  qu.  7.  n.  2. 


PROLOGUE.  Vll 

Thus  far  hath  that  impenetrable  abyss  of 
the  divine  clemency  sweetly  disposed  all  things, 
requisite  for  the  saving  of  the  soul  of  man. 
But  if  we  will  extend  our  thoughts  a  little 
further,  and  call  to  mind  the  great  benefits, 
still  heaped  upon  man,  after  the  ascension  of 
our  Blessed  Saviour,  v\^e  shall  find  them  innu- 
merable. Who  is  not  astonished  at  the  vo- 
cation of  mankind,  that  the  apostolical  trum- 
pet of  a  few  men,  sounding  to  human  ears, 
the  evangelical  truth,  through  the  whole  world, 
shall  rouse  up*  souls,  making  themf  happy,  and 
thrice  happy,  to  forsake  all  worldly  vanities  ?  to 
betake  themselves  to  a  state  of  perfection  ;  to 
sell  all  they  have  and  give  to  the  poor;  to  live 
in  perpetual  chastity,  and  simple  obedience,  to 

*  (Religiosi)  Ecclesiae  pars  seleoiior,  et  sapientior ; 
si  quidem  ii  sapientiores  habendi  sunt,  quam  reliquuin 
mortalium  vulgus,  qui  se  ipsos  ^  mundi  consortio  se- 
gregarunt,  ut  vitam  suam  Deo  consecrarunt  Nazianz, 
ora  in  laudem  Basilii. 

t  Beati  illi  certe,  ao  ter  beati,  ut  qui  Dei  amore  fla- 
grarunt,  atque  ob  ejus  amorem  omnia  pro  nihilo  duxe- 
runt,  siquidem  lacrymas  profunderunt  dieque  ac  nocte 
in  luctu  versati  sunt,  ut  aeternaro  consolationem  adipis- 
cerentur  ;  carnes  suas  fame  et  siti,  et  vigiliis  confece- 
runt,  utillic  paradisi  diliciae,  et  gaudia  illos  excepe- 
rent.     Damascen.  in  hist.  B.  Josaphat. 


VIU  PROLOGUE. 

spend  their  days  in  rigorous  penance,  watching, 
fasting,  and  prayer,  and  finally  to  renounce  all 
the  seeming  pleasures,  for  true  there  are  none,* 
which  the  flattering  world  could  afford  unto 
them. 

These  things  are  daily  put  in  practice  by 
many,  who  profess  the  gospel  of  Christ.  For, 
where  Catholic  religion  flourisheth,  we  see  di- 
vers monasteries  of  men  and  women,  filled 
with  religious  souls,  who  consecrate  themselves 
a  perpetual  sacrifice  to  the  Almighty. 

How  many  religious  do  we  see  honored  with 
priestly  function,  an  office  requiring  more 
than  human  purity ,-|-  and  a  burthen  scarcely 

*=  Consalatio  mundi  villis,  et  ad  nihilum  utilis,  et 
quod  magis  metuendutn  est,  verse  et  salubris  consola- 
tionis  impedimentum.  D.  Ber.  in  ser.  vir.  Natui 
sic  se  habent  universa  sub  sole,  ut  nihil  sit  in  eis  vere 
jucundum  omnis  siquidem  Jaboris  remediura,  alterius 
laboris  initium  est.  Idemin  sermone  de  primordiiset 
mediis  noviss.  Vide  plura  apud  Hieron.  Platum  de 
bono  Stat.  Relig.  1.  3.  cap.  1. 

f  Quo  non  oportet  esse  puriorem  tali  fruentum  sa- 
crificio  ?  quo  solari  radio  non  splendidiorem  manum 
carnem  banc  dividentera  1  Os  quod  igni  spiritali  re- 
pletur,  linguam  quae  tremendo  nimis  sanguine  rubescit. 
Sic  D.  Chrys.  horn.  83.  in  Matt.  And  Pope  Gelasius, 
writing  to  Bishop  Alpidius,  doth  excellently  set  down 


PROLOGUE.  ix 

to  be  supported  by  angel's  shoulders,  executing 
their  charge  with  great  integrity  of  mind; 
careful  of  their  own,  and  zealous  of  the  saving 
of  their  neighbors'  souls :  who,  by  their  holy 
doctrine  and  exemplary  lives,  preach  to  the 
Christian  world  a  reformation  ;  who  spare  no 
pains  or  tedious  travels,  to  propagate  the  faith 
of  Jesus  Christ  to  heathens  and  infidels ;  who 
courageously  labor  in  Almighty  God's  vine- 
yard, exposing  their  lives  for  the  name  of  Jesus. 
Indies,  both  east  and  west,  are  witnesses  of 

the  great  purity  'required  to  priestly  function  saying, 
"  Sacrosancta  religio  quae  Catholicam  continet  disci- 
plinara,  tantam  sibi  reverentiam  vendicat,  ut  ad  earn 
quilibet  nisi  pura  conscientia,  non  audeat  pervenire; 
nam,  tjuomodo  ad  divini  mysterii  consecrationem  cce- 
lestis  spiritus  invocatus  adveniat,  si  sacerdos  et  qui 
earn  adesse  deprecetur  criminosis  plenus  aetionibus  re- 
probeturl"  1  q.  I  c.  Sacrosancta.  Altliough  a 
wicked  priest  doth  consecrate  and  administer  the  sa- 
craments truly,  yet  he  sinneth  grievously  in  conse- 
crating and  administering  unworthily  :  "  Sacrificia 
impiorum  eis  ipsis  oberunt  qui  ofFerunt  impie."  1  q. 
1  c.  Per  Isaiam.  "  Necesse  est,  ut  esse  munda  stu- 
deat  manus,  quae  diluere  sordes  curat :  ne  tacta  quaeque 
deterius  inquinet,  si  sordida  ipsa  stercorislutum  tenet." 
Greg,  in  regesto.  1.  1.  Epist.  24,  et  ponitur  1  q.  1  c. 
Necesse  est. 


X  PROLOGUE. 

their  zealous  and  heroic  spirits,  there  they  seal- 
ed the  truth  of  the  gospel  with  the  effusion  of 
their  sacred  blood  :  yea,  what  acts  memorable 
in  the  Church  of  God  are  there,  wherein* 
these  men  have  not  had  a  very  great  stroke  1 
And,  finally,  they  so  well  employ  and  multiply 
those  talents  which  the  great  Commander  of 
heaven  and  earth  hath  bestowed  upon  them 
here,  that  assuredly  they  may  expect  an  eter- 
nal reward  in  the  kingdom  of  heaven  here- 
after. 

But  that  which  is  more  admirable  to  see,  a 
multitude  of  the  weaker  sex  abandon  all 
worldly  pleasures,  they  who  in  the  world 
might  have  swum  in  bravery,  and  have  had 
all  things  at  their  own  command,  to  inclose 
themselves  in  a  retired  cloister ;  there  to  spend 
their  days  in  penance,  and  to  consecrate  the 
very  flower  of  their  springing  youth  a  sweet- 
smelling  sacrifice  to  their  celestial  spouse, 
Jesus  Christ.  These,  truly,  are  those  thatf 
fill  and  beautify  the  garden  of  paradise  with 

*  Hieion.  Platus  de  bono  status  relig.  1.  2.  c.  30. 
f  Nuptia  replent  terram  virginitas  paradisam.     D. 
Hieron. 


PROLOGUE.  XI 

lilies  of  purity  :  these  are  the  flowersj  of  our 
holy  mother,  the  Catholic  Church,  which 
make  her  glorious  and  fruitful.  These  are 
they  that  make  that  happy  change,  a  mo- 
ment's fading  pleasure  for  an  immortal  crown 
of  glory. 

Thus  we  see  perpetual  rivers  streaming 
from  the  fountain  of  Almighty  God's  mercy. 
But  let  us  descend  a  little  further  into  his 
abundant  charity,  and  take  notice  of  his  Fa- 
therly providence,  that  in  process  of  declining 
times,  when  the  blood  of  our  Redeemer  hath 
often  begun  to  wax  cold  in  the  hearts  of  men, 
he  would  not  suffer  it  altogether  to  be  extin- 
guished, but  according  to  variety  of  times, 
never  ceased  to  repair  his  church,  by  the  mi- 
nistry of  some  elected  servants,  whom  he  sent 
into  this  world  as  second  Apostles,  who  by  their 

ij:  "  Flos  est  ille  Ecclesiastici  germinis,  decus  atque 
ornamentum  gratias  spiritualis,  latae,  indolis,  laudis  et 
honoris,  opus  integrum  atque  incorruptum  Dei  imago 
respondens,  ad  sanctimoniam  Domini,  illustrior  portio 
gregis  Christi,  gaudet  per  ipsas,  atque  in  illis  largiter 
floret  S.  Matris  Ecclesise  gloriosa  faecunditas,  quan- 
toque  plus  gloriosa  Virginitas  numero  suo  addit,  tanto 
plus  gaudium  matris  augescit.  Cypr.  de  habit,  virg. 
1.  4.  c.  24. 


XU  PROLOGUE* 

example  and  doctrine,  might  draw  men  out  of 
the  mire  of  their  sins,  renew  the  fervor  of  our 
Blessed  Saviour's  passion,  and  reduce  collapsed 
discipline  to  her  former  rigor.  Many  hath  he 
sent  for  this  end,  and  amongst  many  this  bless- 
ed saint,  St.  Peter  de  Alcantara,  a  man,  from 
his  very  cradle,  consecrated  to  evangelical 
perfection;  he  was  a  faithful  laborer  in  our 
Lord's  vineyard,  with  great  fidelity  performing 
his  commanded  task,  as  it  will  plainly  appear 
by  that  which  followeth  in  his  life. 


THE  TABLE  OF  CONTENTS. 


page. 

The  Prologue v 

Of  the  birth  and  education  of  Blessed  Alcantara 

and  of  his  entering  into  religion         .         .       17 

—  his  natural  gifts,  and  of  his  prudence  and  mor- 

tification of  his  eyes  ....       23 

—  his  religious  simplicity,  and  mortification  of  his 

eyes 25 

With  what  austerity  and  mortification  the  holy 

Father  lived 27 

Of  his  great  purity  and  humility       .         -         .      33 

—  his  fervent  prayers  and  raptures,  and  of  his 

spirit  of  prophecy 38 

—  his  patience 41 

—  his  charity  towards  his  neighbor  .         .43 

—  his  poverty 44 

A  letter  of  the  Blessed  Father  Fr.  Peter  de  Al- 
cantara, to  the  holy  Mother  Theresa  of  Jesus, 
who  demanded  his  counsel,  whether,  she 
should  found  monasteries  with  rents  or  no         46 

Of  his  confidence  in  Almighty  God's  providence      49 

—  his  knowledge  in  holy  Scripture,  and  of  his 

preaching 55 

—  his  religious  zeal  and  of  his  death        .         .  58 

—  the  fruit  of  prayer  and  meditation          .        .  68 
~  the  matter  of  prayer    .....  73 


XIV  TABLE. 

page. 
A  meditation  for  Monday  :  of  sins     ...      75 
A  meditation  for  Tuesday  :  of  tiie  miseries  of  the 

life  of  man         .         .         .         .         .         .81 

A  meditation  for  Wednesday  :  of  death  .  .  86 
A  meditation  for  Thursday  :  of  the  latter  judgment  91 
A  meditation  for  Friday  :  of  the  torments  of  hell  96 
A  meditation  for  Saturday  :  of  the  joys  of  heaven  100 
A  meditation  for  Sunday  :  of  Almighty  God's  be- 
nefits          105 

Of  the  time  and  fruit  of  these  meditations         .     110 
■ —  seven  other  meditations  of  the  passion  of  our 

Blessed  Saviour 112 

A  meditation  for  Monday  :  of  the  washing  of  the 
disciples'  feet,  and  of  the  institution  of  the 

Blessed  Sacrament 116 

A  meditation  for  Tuesday  :  of  the  prayer  in  the 
garden ;  and  the  contumelies  he  suffered  in 

the  house  of  Annas 121 

A  meditation  for  Wednesday  :  how  Christ  was 
offered  up  to  Caiphas ;  of  St.  Peter's  denial ; 

andof  his  scourging 126 

A  meditation  for  Thursday  :  of  his  crowning  with 
thorns;  his  presentation  before  the  people; 
his  condemnation  ;  his  bringing  to  the  place 
of  execution  ;  and  the  carrying  of  his  cross  132 
A  meditation  for  Friday :  upon  the  mystery  of  the 
cross  ;  and  the  seven  words  which    Christ 

spoke  upon  it 137 

A  meditation  for  Saturday  :  of  the  piercing  of  our 
Blessed  Saviour's  side  with  a  spear;  his  tak- 
ing down  from  the  cross;  the  lamentation  of 
the  women;  and  other  things  about  his  burial  143 


TABLE. 


XV 


Christ 
appa- 


A  meditation  for  Sunday :  of  the  descent  of 
to  Limbus  Patrum  ;  his  resurrection 
ritions  ;  and  glorious  ascension 

Of  six  things  necessary  to  prayer 

—  preparation 

—  reading 

—  meditation   . 

—  thanksgivinof 

—  oblation 

—  petition 

A  prayer  for  obtaining  divine  love 
Of  certain  documents  to  be  observed  about  medi- 
tation 

The  first  . 

second 

third 

fourth 

fifth 

sixth 

seventh 

eighth 


page. 

147 
153 
155 
158 
160 
162 
165 
167 
170 

175 
175 
176 
176 
177 
179 
180 
182 
182 


THE  SECOND  PART. 

Of  devotion  and  of  those  things  which  thereunto 

belong 

—  nine  helps  whereby  the  virtue  of  devotion  may 

be  attained  unto  with  the  least  difficulty.     1. 

Continual  exercise.    2.  Custody  of  the  heart. 

3.  Custody  of  the  senses.    4.  Solitude.    5. 


188 


XVI 


TABLE. 


page. 
Reading  of  spiritual   books.     6.  Continual 

memory  of  God.  7.  Perseverance.  8.  Cor- 
poral austerity.  9.  Works  of  mercy.  192 
Of  nine  impediments  to  devotion.  1.  Venial 
sins.  2.  Remorse  of  conscience.  3.  Anx- 
iety of  heart.  4.  Cares  of  the  mind.  5.  A 
multitude  of  affairs.  6.  Delight  of  the 
senses.  7.  Inordinate  delight  in  eating  and 
drinking.  8.  Curiosity  of  the  senses.  9. 
Intermission  of  exercises  ....  195 
Of  the  common  temptations  that  do  assault  devout 

persons,  and  of  the  remedies  against  them       198 
A  remedy  against  the  first,  which  is  dryness  of 

spirit 198 

Against  unprofitable  thoughts  ....     201 

thoughts  of  blasphemy  .         .         .     202 

infidelity       ......     202 

inordinate  fear 204 

drowsiness 204 

diffidence  and  presumption     .         .         .     205 

inordinate  desire  of  learning  .         .     206 

indiscreet  zeal  of  helping  others     .         .     207 

Of  other  admonitions  necessary  for  spiritual  pur- 

208 


CHAPTER  [. 

OF    THE    BIRTH    AND     EDUCATION    OF    BLESSED    AL- 
CANTARA  AND  OF  HIS  ENTERING  INTO  RELIGION. 

This  blessed  Saint  was  born  at  Norba  Cassa- 
rea,*  vulgarly  called  Alcantara,  in  the  year  of 
our  Lord  1449,  in  the  reign  of  Pope  Alexan- 
der the  Sixth,  and  Ferdinando,  Catholic  King 
of  Spain.  His  father  was  called  Bachilier 
Garavito,  and  his  mother  Maria  Villela  de  Se- 
nabria,  both  of  good  quality,  but  especially 
honored  for  their  virtues. 

They  brought  up  their  young  son  in  the  fear 
of  God,  and  sowed  in  him  the  seeds  of  virtue ; 
they  put  him  to  school  where,  as  he  profited  in 
learning,  so  his  obedience  towards  his  parents 
did  likewise  increase.  Although  he  was  a 
child,  yet  he  withdrew  himself  from  the  com- 
mon sports  of  children,  and  sorted  himself 
amongst  men,  whom  he  saw  inclined  to  devo- 
tion. In  these  his  tender  years,  he  addicted 
himself  to  the  works  of  mercy :  he  applied 
himself  seriously  to  learn  the  Christian  doc- 
trine ;   he   often   visited   churches,  and    holy 

*  Civitas  Hispaniae  militia  ordinis  Alcantarenis 
clara.  Iste  ordo  prout constatex priuil  egio,  illi  concesso 
A.  D.  1174,  fuit  institutus  a  Domino  GomesioHernan- 
des  tempore  Ferdinandi  2.  Regis  et  approbatus  ab 
Alex.  3.  Lueio  3,  and  Innoc.  4.  Rod.  qq.  Reg.  to.  1.  qu. 
4.  art.  4. 

2 


18  THE    LIFE    OF 

places,  he  frequented  the  sacraments,  and  con- 
tinually employed  himself  in  good  works :  all 
which  did  abundantly  presage  his  future  sanc- 
tity ;  but  more  confirmed  it,  by  that  which 
followed  immediately,  for  he  was  scarce  sixteen 
years  of  age,  when,  before  he  knew,  he  began 
to  loath  the  world,  and  when  the  young  sparks 
of  his  virtues  began  to  break  into  a  tiame  of 
devotion.  He  opened  the  doors  of  his  soul  to 
the  inspirations  of  the  Holy  Ghost:  and  as  he 
excelled  his  fellow  students  in  science,  so  he 
knew  that  all  *science,  was  ignorance  without 
the  right  knowledge  of  God.  Therefore,  from 
that  time  forward  he  applied  his  mind  to  hea- 
venly wisdom,  and  busied  himself  chiefly  to 
know  what  should  be  most  acceptable  to  his 
Sacred  Majesty. 

About  that  time,  there  was  a  famous  and 
reformed  monastery  of  Franciscans  in  the  pro- 
vince of  St.  Gabriel,  three  miles  from  Valen- 
tia,  whither  he  addressed  himself,  there  to 
bring  his  good  desires  to  a  joyful  period.  But 
as  he  went  along  towards  this  place,  he  came 
to  a  great  river,  called  Tiartar,  which,  without 
boat,  was  impossible  to  be  passed  over.  He 
seeing  this  unexpected  bar,  to  stop  his  happy 
journey,  looked  about,  hoping  to  espy  some 
waterman,  who  might  carry  him  over,  but 
when  he  could  see  none  to  give  him  any  assist- 

*  Quid  profuerit  ea  quae  agenda  sunt  scire  eiqui  ea 
ad  opus  non  perducit.     D.  Chrys.  Horn.  13,  ad  Rom 


BLESSED    ALCANTARA.  19 

ance,  he  cast  his  eyes  to  heaven,  and  with 
great  anxiety  lamented  this  unhappy  hinder- 
ance.  Behold  !  upon  the  sudden  (as  he  him- 
self related,)*  he  was  miraculously  transported 
on  the  other  side  of  the  river,  without  any  no- 
table motion,  that  he  could  perceive. 

This  miracle  was  not  unlike  to  that,  when 
the  river  Jordan  stood  still  for  the  children  of 
Israel  to  pass ;  or  when  St.  Peter  walked  upon 
the  waves  of  the  sea ;  and,  indeed,  it  was  no 
small  beginning  of  Almighty  God's  many  fa- 
vors, exhibited  to  this  blessed  saint. 

This  obstacle  being  removed,  he  passed  the 
other  part  of  his  way  (the  Holy  Ghost  being 
his  guide)  without  any  difficulty,  and  at  length 
arrived  to  his  desired  harbor,  this  solitary  mo- 
nastery, situated  amongst  great  rocks,  which 
they  commonly  call  Los  Manxeredes,  where  he 
came  to  the  fathers,  and  asked  the  habit  of 
St.  Francis  of  them,  who  did  grant  it  to  him 
with  as  much  charity,  as  he  begged  it  with 
humility. 

But,  when  this  blessed  Saint  considered  his 
poor  habitation,  sequestered  from  the  company 
of  men,  and  abstracted  from  all  worldly  tu- 
mults; and  when  he  saw  himself  vested  in 
his  penitential  weed,  we  may  well  imagine 
with  what  meditations  he  spurred  himself  for- 
ward in  Almighty  God's  service.  He  spake  to 
his  own  soul  these  or  the  like  words:  behold, 

*  Marianus  in  ejus  vita  cap.  1. 


20  THE  LIFE  OF 

thou  hast  now  accomplished  thy  desire,  thou 
art  now  arrived  to  the  land  of  promise,  and 
climbed  up  to  the  highest  mountain*  of  Al- 
mighty God's  favor  to  mortal  man  in  tliis  vale 
of  misery,  (that  is,)  the  sacred  state  of  a  reli- 
gious life,  where,  by  how  much  more  thou  art 
sequestered  from  the  pleasures  of  the  flattering 
world,  the  more  thou  enjoyest  the  freedom  of 
thy  spirit.  Thou  art  now  come  to  the  house 
of  God,  in  which  it  is  better  for  thee  to  be  an 
abject  than  to  dwell  in  the  courts  of  princes. 
All  occasions  of  offending  thy  Creator  are  now 
taken  away,  thy  soul  is  now  sure  not  to  be  de- 
tiled  with  the  pitch  of  evil  conversation.  Thy 
company  now  arsf  terrestrial  angels,  who, 
though  they  live  on  earth,  yet  they  have  their 
conversation  in  heaven,  all  whose  actions  incite 
thee  to  nothing  else  but  to  aspire  unto  perfec- 
tion. .Thou  findest  here  no  snares  to  entangle 
thee  into  worldly  vanities,  no  flatterers  to  ap- 
plaud thee  when  thou  dost  offend,  or  any  thing 
else  to  withdraw  thy  affection  from  the  cross 
of  Christ.  Thy  beloved  spouse  hath  brought 
thee  now  into  this  holy  desert,  to  recreate  thy 


*  Haec  terra  montuosa,  et  in  sublimi  sita  quantum  k 
deliciis  seccuU  vacat,  tanto  majores  habet  delicias  spi- 
ritus.  D.  Hier,  1,  2,  Epistolarum.  Epist.  8,  ad  Eu- 
stochiura. 

■}•  Quo  nomine  appellem  neseio  homines  ccelestes  an 
Angelos  terrestres  degentes  in  terris,  sed  conversation- 
em  habentes  in  cselis.  D.  Bernard,  serm.  ad  fratres  de 
monte  Dei. 


BLESSED    ALCANTARA.  21 

soul  with  his  heavenly  consolations*  here  ab- 
stracted from  all  worldly  tumults,  it  may  at- 
tend only  to  divine  wisdom,  and  the  noise  of  all 
temporal  cares,  being  hushed  and  silent,  it  may 
be  wholly  employed  in  sacred  contemplation, 
and  ravished  with  eternal  pleasures.  Almighty 
God  hath  now  wafted  thee  over  this  trouble- 
some sea,  and  placed  thee  here,  in  the  quiet 
harbor  of  thy  salvation,  in  which  state,  in  re- 
spect of  thy  former,  thou  art  far  more  sure  tof 
fall  more  seldom,  rise  sooner,  stand  more  se- 
curely, live  more  sweetly,  and  die  more  confi- 
dently. Go  to,  1  say,  why  standest  thou  still? 
why  earnest  thou  hither  ?  Consider  thy  coarse 
habit,  and  see  what  penance  it  exacteth  ? 
Look  upon  the  place,  and  reflect  what  spirit  it 
teacheth  thee  ?  be  courageous  and  make  no 
delay,  thy  death  is  certain,  and  thy  hour  un- 
certain, the  judge  is  at  hand.J  Alas  !  the  plea- 
sure of  this  world  is  short,  but  the  punishment 
for  it  perpetual.  A  little  suffering  here  and  in- 
finite glory  hereafter.     Thus,  this  new  soldier 

*  Anima  ^  corporeis  cupiditatibus  ssepius  libera  in 
aula  mentis  possit  divines  vacare  sapientiae,  ubi  omni 
strepitu  terrenamm  silente  curarum,  in  meditationibus 
Sanctis  et  in  deliciis  laetetur  seternis,S.  Leo.  in  ser.  8. 
de  jejunio  10  mensis  et  eleem. 

f  In  religione  homo  vivit  purius,  caditrarius,  surgit 
velocius,  incedit  cautius,  quiescit  securius,  irroratur 
crebrius,  purgatur  citius,  moritur  confidentius,  mune- 
ratur  copiosius.  idem.  Horn,  simile  est  regnum  cce- 
lorum  homini  negotiatori. 

X  S.  Fr.  verba  exhort,  ad  fraties. 


22  THE  LIFE  OF 

of  Christ  spent  his  time,  in  holy  discourses, 
sometimes  of  the  majesty  of  Almighty  God, 
sometimes  of  his  own  misery  :  although  his 
precedent  conversation  to  religion  was  a  mir- 
ror of  perfection,  yet  he  stood  not  still  in  tliat 
grace  he  had  already  gotten,  but  continually 
aspired  to  higher,  in  which  he  far  excelled  his 
fellow  novices.  Two  virtues  were  chiefly 
eminent  in  him :  simplicity  and  purity.  He 
likewise  had  a  perfect  oblivion  of  all  worldly 
things.  He  greedily  desired,  and  willingly  ac- 
cepted of  the  inferior  and  basest  employments 
of  the  monastery.  Neither  did  he  esteem  it  a 
dishonor  to  him  to  cast  himself  at  the  feet  of 
the  friars,  but  was  most  willing  to  serve  every 
one  at  their  beck.  In  this  his  first  year,  he 
laid  such  grounds  of  humility,  that  in  his  whole 
life  after,  he  was  a  rare  example  and  pattern 
of  this  virtue.  Neither  when  he  was  promoted 
to  superiority,  did  he  leave  off  his  humble  ex- 
ercises. Thus  going  from  grace  to  grace,  from 
virtue  to  virtue,  his  good  example  was  a  burn- 
ing lamp  to  give  others  light,  to  imitate  his  vir- 
tues, that  the  whole  monastery  began  every 
day  more  and  more  to  flourish  in  regular  ob- 
servance, and  in  the  opinion  of  the  world,  to 
get  a  great  name  of  sanctity. 


BLESSED    ALCANTARA.  23 


CHAPTER  II. 


OF    HIS    NATURAL    GIFTS,    AND    OF     HIS     PRUDENCE 
AND    MORTIFICATION    OF    HIS    EYES. 

He  was  an  elected  vessel,  beautified  with 
all  the  jewels  of  virtues,  and  as  his  mind  was 
replenished  with  supernatural  gifts,  so  his  body 
wanted  not  its  natural  graces.  He  was  of  a 
spare  body,  but  comely,  he  had  a  grave  and 
modest  look,  his  eyes  were  sparkling  tokens  of 
the  fire  of  divine  love,  which  was  in  his  soul 
invisible  to  the  eye.  There  was  not  one  mem- 
ber in  that  man  which  was  not  subordinate  to 
the  rule  of  reason.  His  speech  was  meek  and 
humble,  his  conversation  angelical.  He  had 
an  excellent  natural  wit,  joined  with  a  happy 
memory  :  he  had  likewise  a  singular  good  judg- 
ment (as  appeared  in  his  government:)  he  was 
courageous  in  going  through  with  business, 
which  did  tend  to  the  honor  of  Almighty  God, 
and  the  good  of  religion ;  he  was  grateful  to 
all,  giving  to  every  one  their  due  respect:  he 
was  dexterous  in  his  actions,  modest  in  cor- 
recting :  and  a  peace-maker,  reconciling  those 
who  upon  any  occasion,  had  been  at  jars.  In 
his  sermons  he  was  hot,  but  moving:  in  hear- 
ing of  confessions  he  was  a  helper,  a  counsellor. 


24  THE    LIFE    OF 

and  a  comforter:  in  his  ordinary  speech  he 
was  not  fawning,  nor  biting,  and  his  conversa- 
tion without  any  pertinacity  :  and  to  conclude 
all  in  a  few  words  :  he  was  a  man  of  another 
world,  of  whom  we  may  justly  say  as*  Alex- 
ander Halensis  said  of  St.  Bonaventure,  that 
he  was  a  man,  in  whom  Adam  seemed  not  to 
have  sinned.  He  was  a  reformer,  Prelate, 
Master,  and  pattern  of  perfection,  of  the  Se- 
raphical  Order  of  our  Holy  Father  St.  Fran- 
cis, who  through  so  many  provinces  and  re- 
mote kingdoms,  illustrated  this  sacred  institu- 
tion ;  as  another  Apostle  pre-ordained  by  Al- 
mighty God  for  this  happy  end. 

*  Antonius  Possevinus  in  sacro  apparatu  de  scripto- 
ribus  Eccles.  torn.  1.  de  D.  Bonavent. 


BLESSED    ALCANTARA.  25' 


CHAPTER  III. 

OF  HIS  RELIGIOUS  SIMPLICITY,  AND  MORTIFICATION 
OF    HIS    EYES. 

But  to  descend  to  particulars,  wherein  his 
religious  simplicity  was  nnanifested.  He  v^as  so 
absorbed  in  Almighty  God,  that  he  minded  no- 
thing of  exterior  things.  When  he  was  a 
brother,  keeping  the  keys  of  the  pantry,  for 
the  space  of  six  months,  there  were  in  the  pan- 
try grapes  and  pomegranates,  which  lay  so 
palpably,  that  none  could  choose  but  see  them, 
but  he,  for  that  space,  neither  saw,  nor  smelt, 
much  less  touched  them :  being  asked  why  he 
did  not  give  them  unto  the  brothers,  he  hum- 
bly answered,  that  he  knew  of  none  that  were 
there.  Another  time,  living  four  years  in  ano- 
ther cloister,  he  never  took  notice  of  a  great 
tree  which  stood  in  the  midst  of  the  court, 
which  was  obvious  to  every  one's  eye.  Being 
a  year  in  another  place,  and  asked  what  his 
cell  was  made  of,  he  answered,  he  knew  not 
whether  it  was  of  stone,  or  brick,  or  wood. 
And  a  chapel  which  he  frequented  above 
others,  yet  he  knew  neither  situation,  form,  or 
any  ornament  which  did  belong  thereunto. 
He  was  wont  to  say  to  blessed  Theresa,  his 
ghostly  child,  that  he  never  knew  a  brother  in 


26  THE    LIFE    OF 

his  monastery,  but  only  by  his  speech.  More- 
over, he  was  so  mortified  in  his  eyes,  that 
wheresoever  he  was,  he  knew  no  difference  in 
places,  no  distance  of  cells:  and,  finally,  he 
was  a  dead  man  to  all  exterior  things.  Neither 
was  this  mortification  any  stupidity  of  nature, 
or  want  of  senses,  but  his  continual  busying 
his  thoughts  upon  Almighty  God,  a  more  noble, 
and  higher  object.  Who  could  but  think  this 
chaste  child  of  St.  Francis,  to  have  made  a  co- 
venant with  his  eyes,  not  to  behold  a  virgin  ? 
and  well  he  might  be  styled  that  son  of  a  dove, 
whose  eyes  were  washed  with  the  milk  of  in- 
nocency.  He  kept  such  a  continual  guard 
over  his  eyes,  that  he  never  knew  any  woman 
by  her  face.  There  was  a  certain  noble  ma- 
tron famous  for  her  virtue,  who  was  wont,  at 
Placentia,  sometimes  to  visit  the  holy  Father, 
for  his  spiritual  counsel,  she  meeting  him  at 
Abula,  saluted  him,  and  expressed  to  him  the 
difiiculties  of  her  state ;  he  modestly  denied 
that  he  ever  saw  the  woman.  If  ever  he  open- 
ed his  eyes,  it  was  in  the  choir  ;  though  he  had 
so  good  a  memory,  that  he  knew  most  part  of 
the  oftice  without  book.  Being  Superior,  he 
did  particularly  correct  this  imperfection  with 
severity:  knowing  nothing  to ,^be  more  preju- 
dicial to  the  soul,  than  to  set  open  those  win- 
dows, at  which  doth  enter  the  greater  part  of 
sin,  that  doth  defile  the  heart  of  man. 


BLESSED    ALCANTARA.  27 


CHAPTER  IV. 

WITH    WHAT    AUSTERITY    AND  MORTIFICATION  THE 
HOLY    FATHER   LIVED. 

Because  for  the  most  part  this  Holy  Father 
lived  in  solitary  convents,  most  remote  from 
worldly  tumults,  or  rather  hermitages,  all  his 
rigorous  penance  could  not  be  taken  notice  of 
by  any.  Nevertheless,  we  will  set  down  some, 
which  he  could  not  hide  from  those  with  whom 
he  conversed. 

He  did  wear,  for  seven  years  together,  a 
hair  shirt,  full  of  hard  knots.  St.  Theresa  af- 
firmeth  that  he  wore  it  twenty  years. 

Besides  plates  of  iron,  and  other  things 
wherewith  he  tyrannized  ever  his  tender  flesh. 
His  disciplines  were  so  frequent  and  bloody, 
that  he  seemed  rather  the  trunk  of  a  tree 
than  a  human  body.  He  would  never  cover 
his  head  although  it  rained  ever  so  fast,  or  the 
sun  shined  ever  so  hot.  His  diet  was  so  slen- 
der and  mean,  that,  in  his  youth,  and  old  age, 
he  did  eat  nothing  but  brown  bread,  and  the 
most  musty  crusts  that  he  could  find.  Tf  some- 
times he  recreated  himself  with  a  few  boiled 
herbs,  he  would  not  be  so  delicious  as  to  eat 
them  with  oil.  Being  Superior  he  caused  as 
many  beans  and  peas  to  be  boiled  at  once,  as 


28  THE    LIFE    OF 

should  serve  the  convent  for  seven  days  to- 
gether, which  austerity  his  subjects  jiiost  wil- 
Hngly  embraced,  being  glad,  in  some  measure, 
to  imitate  their  chief^  But  he  seasoned  his 
own  portion  with  ashes,  or  some  ungrateful  li- 
quor, lest  his  palate  should  take  pleasure  in  his 
meat. 

Mother  Theresa  hath  heard  his  companions 
say,  that  sometimes  he  lived  eight  days  togeth- 
er without  any  meat  or  drink,  especially  when 
with  more  violence,  he  addicted  himself  to  de- 
votion. For  he  suffered  in  his  prayers  frequent 
raptures  and  extacies,  of  which  (saith  she)  1  am 
witness.  He  never  drank  wine,  but  w^ater, 
though,  for  the  infirmity  of  his  stomach,  it  was 
prescribed  to  him  by  the  physician:  but  he 
constantly  refused  it,  saying,  that  nothing  was 
so  repugnant  to  holy  purity  and  abstinence  as 
flesh  and  wine,  the  one  being  an  enemy  to 
chastity,  the  other  to  contemplation,  both 
which,  as  long  as  he  lived,  by  God's  grace,  he 
would  enjoy.  I  will  set  down  for  the  satisfac- 
tion of  the  devout  reader,  the  words  of  ever 
blessed  Theresa,  the  glory  and  foundress  of  the 
discalceated  Carmelites,  to  whom  he  was  some- 
times ghostly  father,  of  whom  she  confesseth 
to  have  received  much  spiritual  comfort; 
whose  authority,  by  reason  of  her  renowned 
sanctity,  and  living  at  the  same  time  with 
him,  is  without  control.     Her  words  be  these.* 

*  Ex  vita  B.  Theresse.     cap.  27. 


BLESSED    ALCANTARA.  29 

"  Almighty  God  bereaved  us  of  a  man  of  ad- 
mirable example,  when  he  took  out  of  this 
life  Father  Peter  of  Alcantara.  The  world, 
it  scemeth,  could  endure  no  longer  so  great  a 
perfection.  They  say,  that  our  health  is  not 
so  good  ;  that  now  those  times  be  past,  this 
holy  man  was  of  this  time,  he  was  fat  in  spirit, 
as  those  of  other  ages ;  he  had  also  the  world 
under  his  feet,  for,  though  we  do  not  go  bare- 
foot, nor  do  such  austere  penance  as  he  did, 
there  are  many  things  (as  I  have  said  else- 
where) to  tread  down  the  world  withal.  And 
our  Lord  teacheth  them,  when  he  seeth  such 
a  mind,  as  he  gave,  in  great  measure,  to  this 
holy  man,  which  I  speak  of,  to  continue  forty- 
seven  years  together  in  such  austere  penance, 
as  all  know.  I  will  declare  some  part  of  it, 
for  I  know  that  it  is  all  true.  He  told  it  to  me 
and  to  another,  from  whom  he  concealed  little, 
and  the  cause  why  he  told  it  me,  was  the  great 
love  which  he  bore  me,  and  which  our  Lord 
gave  him  to  defend  me,  and  encourage  me,  in 
the  time  of  so  great  necessity,  as  that  was, 
w^hich  I  have  spoken  of,  and  will  declare  fur- 
ther. It  seemeth  to  me,  that  he  told  me,  that 
he  had  slept  no  more  than  an  hour  and  a  half 
betwixt  day  and  night  for  the  space  of  forty 
years,  and  this  was  the  greatest  difficulty  he 
found  in  his  penance  at  the  beginning,  to  over- 
come his  sleep,  and  for  this  cause  he  did  al- 
ways, either  kneel  or  stand,  and  when  he  slept 
it  was  sitting,  leaning:  his  head  against  a  little 


30 


THE  LIFE  OF 


piece  of  wood,  which  he  had  driven  into  the 
wall,  he  could  not  lie  down,  though  he  would, 
for  his  cell,  as  is  known,  was  no  longer  than 
four  feet  and  a  half.  In  all  these  years  he 
never  put  on  his  capuce,  how  great  sun-shine 
or  rain  soever  was ;  neither  had  he  any  thing 
on  his  (eet,  nor  other  garment,  but  his  habit  of 
coarse  cloth,  without  any  other  thing  next  his 
skin,  and  this  as  straight  as  could  be  endured, 
and  a  short  cloak  of  the  same  upon  it.  He  told 
me  that  when  it  was  very  cold  he  did  put  it 
off,  and  opened  the  door  and  little  window  of 
his  cell ;  that  afterwards,  when  he  did  put  his 
cloak  on  again,  and  shut  his  door,  he  might 
give  some  contentment  and  recreate  his  body, 
which  before  was  frozen  v^ith  cold.  He  did 
very  ordinarily  eat  but  once  in  three  days : 
and  he  asked  me  at  what  I  marvelled,  for  it 
was  very  possible  for  one  that  accustomed  him- 
self to  it.  His  poverty  was  extreme,  and  like- 
wise his  mortification  in  his  youth.  With  all 
his  sanctity,  he  was  very  affable,  though  he 
used  not  many  words,  if  he  were  not  spoken 
to,  for  then  he  was  very  pleasing,  having  a 
good  understanding.  And  a  little  after,  "  His 
end  was  Uke  his  life,  preaching  and  admonish- 
ing his  friars.  When  he  saw  death  draw  nigh, 
he  said  the  psalm  :  "  Laetatus  sum  in  his,  quae 
dicta  sunt  mihi,"  and  kneeling  down,  departed. 
Since  our  Lord  hath  let  me  enjoy  him  more  then 
in  his  life,  giving  me  advice  and  counsel  in  many 
things,  I  have   seen  him  many  times  in  ex- 


BLESSED    ALCANTARA.  31 

ceeding  great  glory.  The  first  time  he  ap- 
peared unto  me,  he  said,  "  O  happy  penance 
which  did  merit  such  a  reward  !"  and  many 
other  things.  A  year  before  he  died,  he  ap- 
peared to  me,  being  absent,  and  1  knew  that 
he  should  die,  and  I  sent  him  word,  being  some 
leagues  from  hence.  When  he  gave  up  the 
ghost,  he  appeared  to  me  and  said,  that  he 
went  to  rest,  I  believed  it  not,  I  told  some  of  it, 
and  eight  days  after  the  news  came  that  he 
was  dead,  or  rather  began  to  live  for  ever. 
Behold  here  his  austerity  endeth  with  so  great 
glory,  he  seemed  to  comfort  me  more  than 
when  he  was  in  this  world.  Our  Lord  told  me 
once,  that  nothing  should  be  asked  in  his  name 
which  he  would  not  hear.  I  have  seen  many 
things  fulfilled,  which  I  have  desired  him  to 
ask  of  our  Lord ;  he  be  blessed  for  ever. 
Amen."  And  in  the  thirtieth  chapter  of  her 
life,  she  sayeth  as  follows  :  "  Our  Lord  vouch- 
safed to  remedy  a  great  part  of  my  trouble, 
and  for  that  time  the  whole,  by  bringing  to 
this  place  the  Blessed  Father  Peter  of  Alcan- 
tara, of  whom  I  have  already  made  mention, 
and  spoken  something  of  his  penance ;  for 
amongst  other  things,  I  was  certified,  that  for 
twenty  years  he  had  worn  a  cilice  of  plate 
continually.  He  is  the  author  of  certain  little 
books  of  prayer,  which  are  now  much  used  in 
the  Spanish  tongue,  for  as  one  that  hath  exer- 
cised it  w^ell,  he  wrote  very  profitably,  giving 
most  excellent  rules  to  those  who  addicted 


32  THE  LIFE  OF 

themselves  to  prayer.  He  observed  the  first  rule 
of  St.  Francis  with  all  rigor,  and  other  things 
which  I  have  related  before."  Thus  she,  and 
so  much  shall  suffice  to  speak  of,  but  part  of 
his  rigorous  penance,  it  was  his  fervent  zeal, 
and  love  of  God,  not  strength  of  body,  which 
made  this  crabbed  way  of  penance  easy  to  his 
heroic  spirit;  whose  example  may  (though 
not  in  so  great  a  measure  as  he  did,)  justly 
move  us  to  shake  off  that  old  and  self-love 
excuse  of  ours,  in  saying,  our  bodies  are  weak, 
when  alas !  our  wills  are  frozen,  and  so  nice, 
that  we  are  afraid  to  expose  our  body  but  to 
a  poor  trial.  The  heathen  Seneca  will  check 
our  indevotion,  who  saith  :*  "  JVot  because  cer- 
tain things  are  hard,  therefore  we  dai  e  iiot  do 
them,  hut  because  ice  dare  not  do  them,  there- 
fore they  are  hard.^^ 

*  Non  quia  difficilia  quEedam  sunt,  ideo  non  aude- 
mus,  sed  quia  non  audemus,  ideo  difficilia. 


BLESSED    ALCANTARA.  33 

CHAPTER  V. 

OF    HIS    GREAT    PURITY    AND    HUMILITY. 

The  man  of  God  increasing  in  his  rigorous 
penance,  did  not  only  nnortify  in  part,  but 
wholly  subdued  his  passions,  and  made  his 
senses  subordinate  to  the  rule  of  reason  ;  he 
suffered  nothing  to  enter  into  his  soul  which 
might  separate,  or  in  the  least  kind  withdraw 
his  affection  from  his  beloved  spouse,  for  (as 
much  as  was  possible  for  pilgrim  man,)  he  en- 
joyed the  spirit  of  God  ;  golden  peace  and  di- 
vine consolation  sat  upon  his  wings  of  contem- 
plation, and  where  others  make  their  bodies 
masters,  he  made  his  a  slave  unto  his  spirit. 
Hence  it  came  to  pass,  that  many  of  both  sex, 
drawn  with  the  fragrant  odour  of  his  virtues, 
flocked  to  him,  as  to  another  Apostle,  to  whose 
counsels  and  admonitions  they  obeyed,  as  to  a 
divine  oracle. 

Upon  a  time,  the  Count  Orapsane,  a  devout 
nobleman,  came  to  visit  him,  and  falling  into 
discourse,  how  much  Almighty  God  was  moved 
with  the  sins  of  the  world,  out  of  his  zeal  break- 
eth  into  these  speeches,  O  Father !  what  do 
you  think  ?  what  will  become  of  this  wicked 
world?  do  you  think  the  divine  justice  can 
contain  itself  any  longer  from  revenge?  be- 
3 


34  THE  LIFE  OF 

hold,  how  virtue  is  oppressed,  and  sin  trium- 
pheth  ?  how  wilfully  do  we  hoard  up  anger 
against  the  day  of  anger  ?  to  which  the  man 
of  God  modestly  answered  and  said,  noble  Sir^ 
do  not  afflict  yourself,  a  remedy  will  easily  be 
found  to  cure  this  disease  ;  the  point  of  the 
difficulty  consisteth  only  in  you  and  me,  for 
the  general  perdition  of  mankind  floweth  from 
this  fountain,  that  all  and  every  one  dissem- 
bling or  cloaking  their  own  sins,  accuse  the 
whole,  when  the  whole  cannot  be  said  to  sin  at 
all,  but  particular  persons  in  the  whole. 
Wherefore,  men  cry  out  against  the  wicked- 
ness of  the  world,  that  all  are  naught,  and 
none  that  do  good,  when  if  they  would  but 
look  into  their  own  particular,  they  should  find 
matter  enough  of  sorrow,  and  to  move  them- 
selves to  do  penance  for  their  own  faults ;  but 
now  because  they  blame  the  whole,  they  ne- 
glect their  own  particulars,  and  justify  them- 
selves with  a  sottish  presumption.  Therefore, 
noble  Sir,  let  your  Lordship,  and  J,  mend  one 
a  piece,  and  then  a  great  part  of  the  world 
will  be  amended ;  we  shall  appease  the  angry 
judge,  and  repair  a  great  part  of  the  ruin  of 
mankind  by  our  good  example. 

When  Charles  the  Fifth  recollected  himself 
in  a  certain  monastery  of  the  Hieronymites, 
understanding  of  the  sanctity  and  integrity  of 
this  holy  Father,  he  sent  for  him,  with  an  in- 
tent to  make  him  his  ghostly  father.  But  he 
humbly  refusing  so  great  an  honor,  alleged 


BLESSED    ALCANTARA.  35 

some  reasons,  why  he  thought  this  employment 
not  to  be  fitting  for  him.  At  which  denial,  the 
Emperor  being  a  little  moved  with  anger,  said, 
we  charge  you,  Father,  that  you  would  take 
care  of  our  soul.  He  seeing  this  sudden  alte- 
ration of  Cassar,  fell  down  at  the  (eet  of  his 
majesty,  and  earnestly  desired  him  to  defer  the 
business  to  what  day  or  hour  he  would  please 
to  appoint,  that,  in  the  mean  time,  he  might 
commend  it  to  Almighty  God,  which  the  Em- 
peror granted  ;  then  he  took  his  leave  of  the 
Emperor,  and  said,  this  renowned  Caesar,  shall 
be  a  sign  unto  you,  that  it  is  not  according  to 
the  will  of  God,  which  you  have  desired,  if  I 
do  not  return  at  the  appointed  time.  Then 
passing  to  his  former  solitude,  as  he  went,  he 
complained  with  many  sighs  and  groans  to  Al- 
mighty God,  fearing  by  the  devices  of  Satan, 
to  be  drawn  from  the  embracings  of  his  bless- 
ed spouse,  Jesus  Christ.  He  sent  up  his  fer- 
vent prayers  to  the  Almighty's  throne,  and 
said  these  or  like  words  :  ''  Lord,  I  have  not, 
therefore,  left  the  world,  and  betaken  myself 
to  this  holy  desart,  that  now  at  length  my 
name  should  be  renowned  in  a  prince's  court, 
and  live  in  honor,  that  am  a  poor  Franciscan 
friar.  Why  should  my  ears  be  troubled  with 
flatterings  of  courtiers,  who  came  to  speak  my 
fault  in  religion  I  I  confess  that  this  office  may 
be  exercised  without  sin  ;  but  whether  it  be 
expedient  for  my  soul,  sweet  Jesus,  tell  me  ? 
And  when  he  entered  into  his  cell,  Lord,  1  be- 


36  THE  LIFE  OF 

seech  thee,  pull  me  not  from  hence,  whither 
thy  omnipotent  hand  hath  brought  me.  Here 
I  am  safe,  here  I  am  rich ;  because  I  enjoy 
thee,  who  alone  can  satiate  my  soul.  Alas ! 
without  thee  what  is  the  whole  empire  ?  and 
with  thee,  this  poor  cell  is  a  kingdom  of  con- 
tent. Here  let  me  live:  Here  let  me  die. 
Lord,  let  it  please  thee  what  I  wish  for,  be- 
cause all  is  thine  whatsoever  I  desire.  If  thou 
grantest  me  thy  petition,  let  this  be  a  sign  un- 
to me,  that  Caesar  molesteth  me  no  more."  So 
rising,  as  being  heard,  did  appear  no  more  be- 
fore him.  Neither  did  the  Emperor  ever  soli- 
cit him  after. 

The  same  request  did  the  illustrious  Princess 
Joanna,  sister  to  Philip  the  Second,  Catholic 
King  of  Spain,  make  unto  this  holy  Father, 
whom  he  likewise  denied  after  the  same  man- 
ner. Thus,  whilst  he  fled  honors,  he  was  most 
honored  of  all,  and  reverenced  of  every  one. 

And  what  candid  sincerity  he  used  in  con- 
temning proffered  honors,  men  of  no  small  qua- 
lity observed,  that  those  who  honored  him,  he 
would  no  more  regard  their  speech  than  a  sim- 
ple idiot,  and  would  labor  to  divert  them  from 
that  to  some  other  discourse.  He  had  rather 
be  called  a  sinner  than  a  holy  man,  and  he 
himself  would  (without  scandal)  lay  open  to 
the  world  his  imperfections,  under  which,  his 
virtues  and  graces  were  cloaked.  But  God, 
the  searcher  of  secrets,  by  how  much  he  did 
strive  to  hide  them ;  the  more  he  made  his 


BLESSED    ALCANTARA.  37 

fame  to  shine  in  the  world,  to  the  astonishment 
of  all.  For  he  was  a  man  whom  God  had  cho- 
sen according  to  his  own  heart,  by  whose  in- 
dustry, and  from  whose  spiritual  loins  did  spring 
many  servants  of  Jesus  Christ,  and  many  re- 
nowned martyrs  of  our  holy  order. 


38  THE    LIFE    OF 


CHAPTER  VI. 

OF  HIS  FERVENT  PRAYERS  AND  RAPTURES,  AND  OF 
HIS  SPIRIT  OF  PROPHECY. 

Almighty  God  was  always  present  with 
him,  and  he  with  God.  His  soul  was  like  a 
fiery  furnace,  made  hot  with  the  fuel  of  the 
cross  of  Christ.  It  was  not  in  his  own  power  to 
contain  himself,  but  what  thing  soever  he 
either  saw,  or  heard,  which  might  delight  his 
beloved  Jesus,  though  it  were  but  afar  off,  his 
heart-strings  would  begin  to  tremble,  and  his 
vital  spirits  leave  him,  and  frequently  fall  into 
extacy.  He  was  accustomed  for  a  whole  hour 
together,  to  say  his  prayers  with  his  arms 
stretched  out  in  the  manner  of  a  cross,  sighing 
and  weeping,  till  at  last  he  would  be  beside 
himself,  elevated  from  the  ground,  and  united 
only  to  his  God.  He  was  oftentimes  in  this 
manner  rapt,  when  he  was  in  the  choir  at  ma- 
tins. But  his  devotion  was  much  more  aug- 
mented at  the  altar,  when  he  celebrated  the 
dreadful  sacrifice,  then  would  rivers  of  tears 
gush  in  abundance  from  his  venerable  eyes, 
that  would  move  the  most  stony  and  obdurate 
heart  of  any  of  the  standers  by  unto  com- 
punction. After  mass  he  would  withdraw 
himself  into  his  cell,  where  he  hath  been  often 


BLESSED    ALCANTARA.  30 

heard  to  have  had  grievous  conflicts  'with  de- 
vils; who  oftentimes  appearing  in  a  visible 
shape,  would  follow  hinri  up  and  down  with 
terrible  fury. 

In  talking  of  Almighty  God  his  soul  would 
be  presently  inebriated  with  divine  sweetness, 
and  ascending  by  degrees  from  one  word  to 
another,  as,  what !  was  God  incarnated  for  me? 
was  God  made  man  for  me  ?  was  God  vested 
with  human  flesh  for  me  ?  and  the  like.  He 
would  forthwith  break  into  exclamations,  and 
hurrying  himself  into  his  cell,  w^ould  for  the 
space  of  above  three  hours  together,  lose  the 
use  of  his  senses.*  One  day,  a  brother  that 
was  newly  made  Priest,  practising  in  the  gar- 
den to  sing  mass,  when  he  heard  him  sing 
these  words  of  St.  John's  gospel,  (Et  verbum 
caro  factum  est,)  he  became  enraptured,  and 
remained  for  a  long  time  in  ecstacy. 

This,  therefore,  was  ordinary  to  the  friend 
of  God,  that  when  he  heard  any  thing  of  the 
humanity  of  our  blessed  Saviour,  or  any  devout 
word  of  the  holy  Scripture,  it  would  cause  him 
raptures.  Neither  could  he  help  them,  though 
he  did  strive  much  against  them,  especially  in 
the  presence  of  others,  but  his  heart  would  be- 
come like  melting  wax  in  the  midst  of  his  bow- 
els. He  was  often,  in  seeing  the  crucifix, 
moved  with   such  compassion,  that  his  arms 


Marianus  in  vita  B.  Alcant.  cap.  10. 


40  THE    LIFE    OF 

would  be  rapt  across,  with  little  clouds  glitter- 
ing about  his  head. 

He  would  sometimes  prophesy,  to  some  the 
loss  of  honors,  to  others  sudden  death,  to  others 
purgatory ;  which  would  fall  out  the  very  day 
and  hour  he  told  them. 

The  first  time  he  saw  St.  Theresa,  he  told 
her  what  contradictions,  and  afflictions,  she 
suffered  from  her  ghostly  fathers,  and  other 
spiritual  persons,  who  would  needs  persuade 
her,  that  she  was  seduced  ;  and,  moreover, 
that  she  was  to  suffer  much  more  in  the  same 
kind.  He  likewise  foretold  what  should  be  the 
success  in  the  Indies. 


BLESSED    ALCANTARA.  41 

CHAPTER  VII. 

OF    HIS    PATIENCE. 

He  traced  the  steps  of  our  blessed  Saviour, 
and  all  his  glorious  saints,*  all  which  did  never 
merit  their  crowns  without  carrying  of  the 
cross  of  Christ. 

He  was  another  patient  Job,  in  suffering  the 
temptations,  and  afflictions,  the  infirmity  of 
man  is  subject  unto,  he  was  in  a  particular 
manner  loaded  with  the  heavy  burden  of  them, 
notwithstanding  his  fervent  spirit,  patiently 
supported,  and  victoriously  triumphed  over  all 
his  difficulties,  maugre  all  the  force  of  Satan. 
His  frequent  combats,  his  persecutions,  his 
sickness,  his  long  and  tedious  travels,  the  diffi- 
culties he  did  undergo  in  erecting  his  province, 
would  take  up  too  much  time  to  relate.  He 
was  so  greedy  of  suffering,  that  he  esteemed 
himself  happy,  to  bear  afflictions  for  the  name 
of  Jesus,  saying,  that  there  was  no  way  so 
sure  and  easy  to  attain  unto  perfection,  as  the 
carrying  of  the  cross  of  Christ.  He  would, 
therefore,  beg  of  Almighty  God,  that  he  might 

*  Quis  Sanctorum  sine  patientia  coronatiis  ]  solus 
in  deliciis  Solomon  fuit,  etideo  foitasecorruit.  Div. 
Hieron. 


42  THE    LIFE    OF 

never  be  without  some  affliction.  Thus  did 
our  courageous  champion  trample  upon  his 
enemies.  Thou  shall  walk  upon  the  Asp  and 
the  Basilisk ;  afid  thou  shall  trample  under  Jooi 
the  Lion  and  ihe  Dragon.*  Whilst  he  van» 
quished  all  his  foes,  not  so  much  by  resisting,  as 
by  suffering. 

*  Psal.  SO, 


BLESSED    ALCANTARA.  43 

CHAPTER  VIII. 

OF    HIS    CHARITY   TOWARDS    HIS    NEIGHBOR. 

His  charity  towards  his  neighbor  was  un- 
speakable ;  for  this  cause  he  often  visited  hos- 
pitals to  serve  the  sick,  assisting  them  both 
spiritually  and  corporally,  and  oftentimes  mi- 
raculously restoring  them  to  their  former 
health.  After  he  had  made  an  end  of  his  de- 
votion, the  residue  of  his  time  he  spent  in  com- 
forting the  afflicted,  in  cherishing  the  feeble, 
and,  finally,  in  anything  he  could  imagine 
might  comfort  his  neighbor,  either  corporally 
or  spiritually ;  so  that  innumerable  people  of 
all  conditions  and  sexes,  continually  flocked 
unto  him  for  his  charitable  assistance. 


44  THE    LIFE    OF 

CHAPTER  IX. 

OF    HIS    POVERTY. 

He  was  a  rigid  observer  of  holy  poverty, 
which  in  imitation  of  his  patron,*  St.  Francis, 
he  not  only  loved,  but  honored  so  far  that  he 
was  wont  to  call  it  the  Evangelical  pearl, 
wherewith  he  enriched  his  new  province,  in 
that  lustre  as  the  observance  was  in  the  infan- 
cy of  our  Seraphical  Order,  from  which 'time, 
and  by  whose  example,  most  provinces  through 
the  Christian  world  have  excelled  in  this  par- 
ticular point,  as  much  as  in  their  former  splen- 
dor. He  permitted  his  brethren  to  have  noth- 
ing in  their  cells  of  mere  necessity,  and  to  the 
preachers  he  permitted  them  no  more  than 
two  or  three  books,  with  the  Bible  and  a  cru- 
cifix. 

He  was  upon  a  time  asked  by  St.  Theresa, 
whether  or  no  she  should  found  her  monasteries 

*  St.  Franciscus  non  solum  paupertatis  commodis 
libentissime  fruebatur,  sed  etiam  itahonorabatet  cole- 
bat,  qusesirem  eximiam  et  eni  nulla  huraana  dignitas 
posset  comparari.  Itaque  ut  D.  Bonav.  scribit,  earn  in 
omni  sermone  mode  Matrem,  modo  Sponsam,  modo 
JDominam  appellabat,  ssepe  etiam  Reginam,  propterea 
quod  in  rege  regum  ejusque  genitrice,  adeo  insigniter 
effulfisset.  Hieron.  Platus  de  bono  stat.  relig.  lib.  2. 
cap.  3. 


BLESSED    ALCANTARA.  45 

with  rents  and  yearly  revenues,  to  which  di- 
verse persons  of  quahty  had  advised  her.  He 
answered,  that  it  was  an  injury  to  God  the  au- 
thor of  EvangeHcal  counsels,  to  ask  the  advice 
of  men  touching  the  observance  of  them,  or  to 
doubt  whether  or  no  they  were  observable. 
And  with  all  encouraged  her  to  be  constant  in 
that  fervent  desire,  she  had  begun  in  embrac- 
ing holy  poverty.  To  whose  counsel  she  wil- 
lingly obeyed.  And  after,  our  Lord  appeared 
to  her  in  prayer,  and  declared,  that  it  was  his 
will  that  her  monasteries  should  be  founded  in 
holy  poverty.  His  letter  to  her,  I  think  it  not 
amiss,  to  set  down  at  large,  which  followeth. 


46  THE  LIFE  OF 


A    LETTER 

OF  THE  BLESSED  FATHER  FR.  PETER  DE  ALCAN- 
TARA, TO  THE  HOLY  MOTHER  THERESA  OF  JESUS, 
WHO  DEMANDED  HIS  COUNSEL,  WHETHER  SHE 
SHOULD  FOUND  MONASTERIES  WITH  RENTS  OR 
NOT.  * 

The  Holy  Ghost  give  you  his  grace  and 
love,  &c.  I  received  yours,  delivered  me  by 
Don  Gonzales  d'Aranda,  and  am  amazed  con- 
sidering your  zeal  and  piety  :  in  committing  to 
the  direction  of  learned  lawyers,  that,  which 
is  noways  their  profession,  or  belonging  unto 
them  :  you  should  do  well  to  take  their  advice 
concerning  the  deciding  of  a  process,  or  of 
suits  in  law,  and  temporal  affairs,  but  in  that 
which  concerns  perfection  of  life,  we  ought  to 
treat  only  with  those  who  practise  the  same. 
For  such  as  the  conscience  of  every  one  is, 
such  are  his  exercises  and  works.  Concerning 
the  Evangelical  counsels,  may  I  demand 
whether  they  be  observable  or  no  ?  For  that 
the  counsels  of  God  cannot  be  but  good,  nei- 
ther can  the  observance  thereof  seem  difficult, 
unless  to  those  who  govern  themselves  accord- 
ing to  human  prudence,  having  less  confidence 
in  God  than  they  ought.  For  he  who  hath 
given  the  counsel,  will  consequently  give  force 


BLESSED    ALCANTARA.  47 

and  means  to  accomplish  the  same.     And  if 
your  zeal  and  fervor  draw  you  to  embrace  the 
counsels  of  Jesus  Christ,  observe  them  with  the 
greatest  integrity  and  perfection  that  you  pos- 
sibly can,  seeing  they  were  equally  given  to 
both  sexes.     It  cannot  be,  but  the  same  merit 
and  reward  will  be  rendered  unto  you,  as  to 
others  that  have  truly  observed  them.     And 
if  there  be  seen  any  want  or  necessity  in  the 
monasteries  of  poor  religious  women,  it  is  be- 
cause they  are  poor  against  their  wills,  and 
not  through  fault  of  their  vow  of  poverty,  or 
following  of  Evangelical  counsels.     For  I  ac- 
count not  much  of  their  simple  poverty,  but  of 
their  patient   sufferance  of  the  same  for  the 
love  of  God.     But  I  more  esteem  that  poverty 
which  is  desired,  procured,  and  embraced  for 
•the  same  love.     And,  if  I  should  think,  or  de- 
terminately    believe  otherwise,  I   should  not 
hold  myself  a  good  Catholic.     I  believe  in  this, 
and  in  all  other  things  taught  by  our  blessed 
Saviour,  and  that  his  counsels  are  good  and 
profitable,  as  proceeding  from  God,  and  though 
they  oblige  not  to  sin,  they  bind,  nevertheless, 
that  man  to  be  more   perfect  that  followeth 
them,  than  if  he  had  not  undertaken  them  at 
ail.     I  hold  them  poor  in  spirit,  who  are   poor 
in  will,  as  our  Saviour  hath  said,  and  myself 
proved ;  however,  1  believe  more  from  God 
than  of  my  own  experience,  that  those,  who 
by  the  grace  of  God  are  with  all  their  hearts 
poor,  lead  a  life  most  happy,  as  confiding,  and 


48  THE  LIFE  OF 

hoping  in  him  alone.  His  divine  Majesty  give 
you  light  to  understand  this  truth,  and  to  prac- 
tise it.  Believe  not  those  that  shall  tell  you 
the  contrary,  for  want  of  light  and  understand- 
ing, or  for  not  having  tasted  how  sweet  our 
Lord  is  to  those  that  fear  and  love  him,  re- 
nouncing for  his  sake  all  unnecessary  things  of 
this  world,  for  they  are  enemies  of  the  cross  of 
Christ,  not  believing  the  glory  which  accompa- 
nieth  the  same.  I  also  pray  our  Lord  to  give 
you  this  light,  that  you  be  not  wanting  in  the 
belief  of  this  truth,  so  much  manifested  ;  and 
that  you  take  not  counsel,  but  of  the  followers 
of  Jesus  Christ;  although  others  think  it  suffi- 
cient, if  they  observe  the  thing  they  are  bound 
unto,  yet  they  have  not  always  greater  virtue 
and  perfection  by  their  work.  And  though 
the  counsel  be  good,  yet  that  of  our  blessed 
Saviour  is  much  better,  who  knows  what  he 
counsels,  and  gives  grace  to  accomplish  the 
same,  and  in  the  end  reward  to  those  who  hope 
in  him,  and  not  in  rents  and  goods  of  the  earth. 

From  Mila,  this  \Uh  day  of  April,  1562. 


BLESSED    ALCANTARA.  49 


CHAPTER  X. 

OF     HIS     CONFIDENCE    IN    ALMIGHTY    GOD's    PROVI- 
DENCE. 

His  admirable  confidence  in  the  providence 
of  Almighty  God  accompanied  his  rigid  and 
Evangelical  poverty,  and  it  oftentimes  miracu- 
lously appeared  both  at  home  and  abroad. 

He*  lived  sometimes  in  the  convent  of  Sanc- 
ta  Maria  de  Rosario,  which  is  situated  in  a 
woody  place,  by  the  river  Tentairis,  six  Ita- 
lian miles  remote  from  any  company ;  at  all 
times  it  was  difficult  to  come  to  it,  as  the  way 
was  very  steep  and  crooked,f  nevertheless  it 
was  a  place  of  great  devotion,  whither  the  in- 
habitants of  the  country  much  resorted;  but 
now,  by  reason  of  a  great  snow,  the  like  of 
which  was  not  seen  in  the  memory  of  man, 
the  monastery  was  so  environed  on  every  side, 
that  the  friars  could  not  go  out  to  get  their 
victuals,  neither  could  any  come  to  them  to 
bring  provision.  They  cried  to  heaven  to  the 
Father  of  the  poor,  that  being  destitute  of  all 

*  Marianus  in  ejus  vita  cap.  6. 

f  Ea  est  itineris  ad  eum  ob  loci  solitudinem  atque 
viarum  anfractiis  difficultas,  ut  vix  accolis  atque  assue- 
tis  pateat.  Gonzaga  3  parte  Chron.  ord.  S.  Franc,  in 
proT.  Sancti  Joseph!. 

4 


50  THE    LIFE    OF 

human  aid,  he  only,  out  of  his  infinite  mercy, 
would  be  pleased  not  to  forsake  them.  The 
holy  Father  desired  them  to  go  into  the  church, 
and  kneeling  down  before  the  blessed  Sacra- 
ment, to  pray  to  God  that  he  would  put  a  re- 
medy to  their  hard  affliction.  He  with  great 
confidence  animated  his  brethren,  saying — Be 
courageous,  brethren.  Almighty  God  will  not 
be  long,  he  will  come  without  delay.  He  had 
no  sooner  uttered  the  words,  but  another  most 
violent  storm  of  snow  fell  so  fast,  that  frus- 
trated the  hopes  of  all  human  assistance.  But 
he  that  containeth  not  his  anger  long,  did  not 
delay  to  comfort  his  afflicted  children.  Be- 
hold !  a  little  space  after  the  storm  was  over, 
the  porter  heard  the  bell  of  the  gate  of  the 
convent  ring  ;  he  went  to  open  the  door,  but 
espied  nobody ;  he  returned  back  again,  think- 
ing it  to  be  the  wind  that  had  stirred  the  bell, 
or  that  his  fancy  seemed  to  hear  the  noise 
when  he  heard  it  not;  checking  himself  with 
foolishness,  that  he  could  imagine,  that  it  was 
possible  for  any  one  to  come  to  the  convent  in 
so  deep  a  snow.  Whilst  he  was  thus  discours- 
ing with  himself,  it  rang  again  so  hard  that  all 
heard  it,  notwithstanding  there  was  a  great 
wind.  Then  returning  again  to  the  gate,  and 
opening  it,  he  found  a  basket  filled  with  new 
white  bread,  he  looked  about  to  see  if  he  could 
espy  any  body,  but  no  creature  appeared,  for 
it  was  a  deep  snow,  where  the  footing  of  any 
person  could  not  but  appear.     He  left  the  has- 


THE    LIFE    OF  51 

ket,  and  with  joy  ran  back  into  the  convent, 
to  cany  the  good  news  to  the  friars,  who  would 
not  believe,  until  the  holy  Father  commanded 
all  the  brothers  to  go  in  manner  of  procession, 
to  see  what  Almighty  God  had  done  for  his 
servants ;  when  they  came,  they  found  all  true, 
as  the  porter  had  related  to  them ;  but  their 
benefactor  did  no  where  visibly  appear.  They 
arried  the  basket  in,  and  after  thanksgiving, 
refreshed  themselves  with  the  bread  which 
the  Father  of  heaven  had  miraculously  be- 
stowed upon  them.  Upon  which  they  lived 
many  days,  until  the  extremity  of  the  season 
was  past,  and  they  could  go  out  to  beg  alms 
according  to  their  custom. 

Another  time*  travelling  in  the  extremity 
of  the  heat  of  summer,  upon  the  mountain 
vulgarly  called  Sierra  Morena,  he,  with  his 
companion,  grew  so  faint,  for  want  of  some- 
thing to  quench  their  thirst,  that  they  w^ere 
ready  to  sink  under  the  burden  of  their  tedious 
journey.  He  said  unto  his  companion.  Brother, 
let  us  betake  ourselves  to  prayer,  the  only  re- 
medy to  incline  the  God  of  mercy  to  take  com- 
passion upon  our  misery.  Whilst  they  were 
upon  their  knees  at  prayers,  from  a  thicket 
came  running  out  a  mad  bull,  which  made  to- 
wards them  amain  ;  they  seeing  themselves  in 
this  great  danger  of  their  Hves,  betook  them- 
selves   to   flight,  but  the  bull  pursued  them 

*  Marianas.    Ibidem  cap.  7. 


52  THE    LIFE    OF 

over  hedge  and  ditch,  hard  at  their  heels,  till 
at  last  he  forced  them  to  a  place  where  there 
was  a  fountain  of  water ;  when  they  came  in 
sight  of  that,  the  bull,  forgetting  his  former  fury, 
stood  still  like  an  innocent  lamb,  he  breathed 
himself  awhile,  and  went  another  way.  But 
they  admiring  this  great  miracle  of  the  Omni- 
potent, that  sendeth  his  wild  beasts  to  teach  the 
poor,  refreshed  themselves,  and  went  on  their 
journey  with  alacrity,  their  souls  more  com- 
forted with  this  unexpected  benefit  of  Al- 
mighty God's  providence,  than  their  bodies 
strengthened  with  the  water  which  they  drank 
for  their  sustenance. 

Having  occasion*  to  go  from  De  las  Lucuas 
to  Del  Pico,  as  he  was  on  his  journey  it  began 
to  snow,  which  fell  so  fast  that  it  was  not  pos- 
sible for  him  to  go  forward  or  backward,  so  that 
he  was  enforced  to  remain  the  whole  night  in 
that  extremity  of  cold  and  snow.  But  the  fer- 
vor of  his  devotion,  wherewith  he  implored  the 
divine  assistance,  caused  him  to  pass  over  the 
night  without  tediousness.  But  what  was  more 
admirable,  behold  !  in  the  morning  when  it 
was  day,  one  might  see  that  the  snow  did  not 
so  much  as  touch  or  wet  him,  but  it  congealed 
over  his  head,  in  a  miraculous  manner,  like  a 
canopy,  and  on  each  side  two  walls  of  snow 
frozen  in  a  curious  manner  defended  him  from 

*  Marianus.     Ibidem. 


BLESSED    ALCANTARA.  53 

the  inclemency  of  the  weather,  as  though  he 
had  been  shut  in  a  beautiful  chamber. 

These  few  miracles  1  have  set  down,  collect- 
ed out  of  many,  which  Almighty  God  hath 
been  pleased  to  work  by  the  means  of  his  glo- 
rious servant,  as  testimonies,*  not  only  of  many 
singular  prerogatives  of  graces  exhibited  to 
this  holy  Father  in  his  own  particular ;  but 
also,  that  we,  admiring  the  strange  and  unac- 
customed manner  of  Almighty  God's  proceed- 
ings with  this  blessed  man,  the  truth  whereof 
being  confirmed  by  many  approved  authors, 
may  be  incited  to  imitate  his  virtues,  whom 
God  hath  honored  with  the  grace  of  working 
miracles. 

If  thou  shouldst  object  with  Calvin,  In 
Prcefat.  histit,  that  the  miracles  of  our  saints 
in  the  Catholic  Church,  are  partly  feigned, 
partly  diabolical,  I  answer,  that  the  same 
thing  the  Pharisees  objected  to  our  blessed  Sa- 
viour, that  he  cast  out  devils  in  Beelzebub  the 
prince  of  the  devils.  Moreover,  it  is  most  de- 
vilish to  blemish  the  integrity  of  the  ancient 
fathers  and  saints,  with  such  an  impudent  and 
foul  aspersion,  as  those  who  wrote  the  lives  of 
other  saints,  as  Nyssens  of  Thaumaturgus,  St. 
Athanasius  and  St.  Jerome  of  St.  Anthony, 

*  Miraculum  voro,  quidquid  ardimm  aut  insolitutn 
sapra  spem  vel  facultatem  iiiirantis  apparet.  Qusedam 
admiralionem  faciunt,  quesdam  gratiam  maprnam  bene- 
volentiamque  conciliant.  S.  August,  de  Ulil.  Cred. 
cap.  xvi. 


54  THE    LIFE    OF 

Severus  of  St.  Martin,  St.  Gregory  of  St  Be- 
nedict, St.  Bernard  of  St.  Malachias,  St.  Bo- 
naventure  of  St.  Francis,  whose  authority  if 
we  should  deny,  no  faith  or  credit  is  to  be 
given  to  any  history  in  the  world,  which  ab- 
surdity none  but  men  out  of  their  wits,  or  blind- 
ed with  malice,  will  admit.  St.  Augustine 
confirmeth  w^hat  I  say.  His  words  are  these  : 
"  An  dicet  aliquis  ista  falsa  esse  miracula,  nee 
fuisse  facta,  sed  mendaciter  scripta  ?  Quisquis 
hoc  dicit,  si  de  his  rebus  negat  omnino  ullis  lit- 
teris  esse  credendum,  potest  etiam  dicere  nee 
Deos  ullos  curare  mortalia."  De  Civit  Dei,  L 
10,  c.  18, 


BLESSED    ALCANTARA.  55 


CHAPTER  XI. 

OF    HIS    KNOWLEDGE    IN    HOLY  SCRIPTURE,  AND  OF 
HIS    PREACHING. 

He  was  so  well  versed  in  the  Holy  Scrip- 
ture, that  for  the  most  part,  he  could  repeat  it 
without  book,  and  in  explicating  it,  he  was  so 
clear,  and  withal  so  moving,  that  one  might 
judge  his  learning  to  be  rather  supernaturally 
infused  in  prayer,  than  naturally  gotten  by  the 
ordinary  means  of  study ,=*  for  he  quickly  learn- 
ed what  he  was  taught,  seeing  he  had  the 
Holy  Ghost  for  his  master.  He  wrote  some 
spiritual  works,  wherein  he  had  a  special  gift 
from  Almighty  God,  both  to  direct  those  who 
tend  to  perfection,  in  their  journey  towards 
heaven,  as  also  to  inflame  their  wills  to  aspire 
to  that  eternal  good.  In  this  particular  science, 
he  was  chiefly  eminent,  and  wrote  profitable 
and  learned  tracts  of  this  matter. 

He  had  such  a  rare  gift  in  preaching,  such 
invective  against  sin,  and  withal  so  comforta- 
ble to  those  who  were  pulling  their  ieet  out  of 
the   snare  of  vices,  that  Almighty  God  was 

*  O  quam  velox  est  sermo  sapientise,  et  ubi  Deus 
magister  est,  quamcito  disciturquod  docetur.  B.  Leo 
ser.  1  de  Pentecoste. 


56  THE    LIFE    OF 

pleased  to  work  by  his  means  many  wonderful 
effects  in  the  souls  of  his  auditory. 

In  the  city  of  Abula  there  was  a  young 
gentleman  who  was  given  up  to,  and  as  it  were 
buried  in  all  the  sports  and  vanities  of  this 
wicked  world  :  but  especially  in  the  wild  and 
pernicious  love  of  wanton  women.  Coming 
in  his  pomp  upon  a  festival  day  of  that  place,  he 
by  chance  met  the  holy  father ;  and,  when  he 
understood  from  his  companions  the  quality  and 
sanctity  of  him,  he  went  towards  him,  with  oth- 
ers, to  salute  him  with  great  respect,  and  withal 
begged  his  prayers,  but  God  knoweth  with 
what  intention,  for  he  still  obstinately  remain- 
ed in  his  filthy  desires.  But  the  holy  father  in 
his  sermon  touched  the  sore  of  his  soul  unto  the 
quick,  (yet  not  revealing  any  person)  insomuch 
that  the  Holy  Ghost  did  so  work  with  him,  that 
this  prodigal  child  understanding  the  father 
was  to  go  away  from  that  place  the  next  day, 
made  haste  to  get  pen  and  ink  to  write  his 
sins,  the  next  day  cometh  to  the  father  and 
saluteth  him,  giving  him  a  long*  scroll  of  his 
sinful  life,  and  desired  him  for  the  love  of  God, 
that  he  would  vouchsafe  to  pray  for  him,  that 
God  would  have  mercy  upon  his  soul,  and  that 
he  would  not  punish  him  for  ever  according  to 
his  deserts.  The  holy  father  received  his  pa- 
per, and  promised  that  he  would  pray  for  him. 

*  The  young  man  out  of  humility,  manifested  his 
sins  to  the  holy  father  out  of  the  sacrament  of  confes- 
sion. 


BLESSED    ALCANTARA.  57 

So  each  departed  their  way.  But  he  had 
scarce  turned  his  back,  but  the  father  earnest- 
ly begged  of  Almighty  God  his  conversion,  of 
which  he  was  presently  sensible  ;  for,  before 
he  came  home,  the  spirit  of  God  did  so  inflame 
him,  that  he  abjured  his  former  conversation, 
and  loathed  the  pleasures  that  before  he  loved 
so  much,  and  being  returned  to  his  house,  flung 
off  his  brave  clothes,  lore  his  chain  from  his 
neck,  and  vested  himself  in  mean  and  coun- 
try clothes,  without  any  shame  of  appear- 
ing to  all  the  world,  all  admiring  the  sudden 
change  of  the  right  hand  of  the  Most  High ; 
and,  as  afterwards,  he  lived  well,  persever- 
ing to  the  end,  so  he  died  happily.  He  dis- 
persed his  patrimony  amongst  the  poor,  and 
built  many  monasteries  and  hospitals,  as  testi- 
monies of  his  conversion. 

He  had  such  eflicacy  in  his  preaching,  that 
many  common  women,  drawn  with  the  sweet- 
ness of  his  spirit,  changed  their  sordid  and  base 
habits  of  living,  into  holy  and  pious  conversa- 
tion. Others,  as  well  of  the  nobility,  as 
amongst  the  meaner  sort  of  people,  renouncing 
all  pleasures  for  the  love  of  Jesus,  shrouded 
themselves  in  cloisters,  where  they  might  be 
secure  from  the  contagion  of  worldly  vanities. 
And  many  consecrating  their  virginity  to  their 
celestial  spouse,  like  lilies  amongst  thorns,  per- 
severed in  the  open  world  amidst  the  dangers 
thereof,  with  immoveable  constancy. 


58  THE    LIFE    OF 

CHAPTER  XII. 

OF    HIS   RELIGIOUS    ZEAL   AND    OF    HIS  DEATH. 

The  reverend  esteem  of  his  virtue  increased 
so  much,  even  in  his  own  cloister,  that  there, 
many  times  (enjoined  by  obedience)  perform- 
ing the  office  of  Guardian  with  great  integrity, 
he  was,  at  length,  by  the  suffrages  of  all  the  fa- 
thers, elected  twice  Provincial  of  the  province 
of  St.  Gabriel,  where  he  made  a  happy  and 
notable  reformation.  But  after  his  three  years 
expired,  he  betook  himself  again  to  his  poor 
hermitage,  where  he  feasted  his  soul  with  sa- 
cred contemplation,  persevering  in  reading  the 
ancient  fathers,  watchings,  fastings,  and  regu- 
lar discipline.  But  the  more  he  hid  himself  in 
these  obscure  places,  the  more  the  fame  of  his 
learning  and  sanctity  did  shine  abroad.  And 
in  testimony  that  Almighty  God  would  not  have 
this  resplendent  light  to  be  put  under  a  bush- 
el, but  to  be  set  upon  a  candlestick,  to  give 
light  to  others  to  follow  his  glorious  footsteps, 
and  to  the  end  that  he  might  not  only  enrich 
his  own  soul  with  the  treasures  of  virtue, 
but  also  instruct  others,  both  by  his  doctrine 
and  example,  to  aspire  to  heaven,  the  aposto- 
lic see  did  vouchsafe  to  honor  him  v^'ith  a  com- 
mission, by  virtue  of  which,  he  should  erect 


BLESSED    ALCANTARA.  59 

and  found  a  new  province,  under  the  title  of 
St.  Joseph ;  which,  before  his  death,  he  was  so 
happy  to  see,  not  only  multiplied  in  number  of 
convents  and  religious  men,  by  his  great  labor 
and  travail,  but  also  to  be  perfectly  established 
in  regular  observance  and  true  monastical  dis- 
cipline. 

At  last,  the  number  of  his  merits  being  com- 
plete, his  just  master,  whom  he  had  served  so 
long  with  great  fidelity,  was  pleased  to  call 
him  to  reward  his  labors  with  an  eternal 
crown  of  glory,  and  to  reap  in  joy  what  he  had 
sown  in  tears.  He  fell  sick  in  the  convent  of 
St.  Andrew  de  Monte  Areno,  where  Almighty 
God  vouchsafed  to  let  him  know  the  hour  of 
his  death  :  and  before  his  departure,  he  called 
his  brethren,  exhorting  them  to  perseverance 
in  that  happy  course  which  they  had  underta- 
ken for  the  love  of  God,  and  the  saving  of 
their  own  souls.  He  then  received  upon  his 
knees,  with  abundance  of  tears,  the  sacred 
Viaticum  with  singular  devotion,  and  a  little 
after,  his  infirmity  increasing,  he  received  also 
the  sacrament  of  Extreme  Unction.  The 
Blessed  Virgin  and  St.  John,  to  whom  all  his 
life  he  was  very  much  devout,  appeared  to 
him,  and  gave  him  assurance  of  his  salvation  ; 
which  ever-comfortable  news  he  no  sooner  un- 
derstood, but  his  heart  was  ravished  with  joy, 
and  his  mouth  filled  with  gladness,  and  out  of 
that  abundance  of  content  he  breaketh  out  into 


60  THE  LIFE  OF 

these  words  of  the  prophet  David,*  "  Lsetatus 
sum  in  his  quae  dicta  sunt  mihi :  i?i  domum  Do- 
mini ibimus  ;"  "I  have  rejoiced  in  those  things 
that  are  said  unto  me :  we  will  go  into  the 
house  of  our  Lord."  In  fine,  the  happy  hour 
heing  come,  he  yielded  his  blessed  soul  into  the 
hands  of  his  maker,  and  by  the  passage  of  a 
temporal  death,  travelled  to  an  eternal  life,  on 
the  18th  of  October,  upon  the  feast  of  St. 
Luke,  1562,  the  63d  year  of  his  age,  and  the 
47th  of  his  entrance  into  holy  rehgion.  His 
body  after  his  death  became  more  beautiful, 
shining  with  great  clarity,  and  sending  forth 
sweet  odors.  The  people  from  all  parts  flock- 
ed to  behold  this  sacred  spectacle,  and  greedy 
after  so  rich  a  prey,  clipped  pieces  of  his  ha- 
bit, which  they  conserved  as  holy  relics.  His 
body  was  no  sooner  in  the  grave,  but  his  se- 
pulchre began  to  be  renowned  with  many  mi- 
racleSjf  which  for  brevity's  sake  I  omit  to 
speak  of,  because  I  would  not  be  too  tedious 
to  the  devout  reader. 

*  Psalm  112. 

I  Cum  puerulus  iEthiops  inutilis  penitus  atque 
contractus  ad  illius  sepulchrum  ab  ejus  hera  uxore 
quondam  Martini  de  Friars  ac  prgefati  oppidi  Arrena- 
rum  accolse,  adductus  esset,  ejus  meritis,  Deo  optimo 
maximo  id  operante,  integree  sospitati  restituitur.  Et 
Leonora  Gonsalva  ejusdem  oppidi  inquilina  a  paralisi 
qua  gravissime  laborabat  ad  ejus  quoque  sepulchrum 
liberatur.  Franc.  Gonzaga,  3  parte  Chron.  ordinis 
Seraphici.  Vide  plura  apud  Joannem  de  Sancta  Ma- 
ria in  vita  Beati  Alcant.  c.  30. 


BLESSED    ALCANTARA.  61 

His  soul  was  no  sooner  out  of  his  body,*  but 
presently  he  appeared  to  St.  Theresa,  to  bring 
unto  her  the  joyful  tidings  of  his  reception  into 
heaven.  Many  times  after  he  appeared  to 
her,  and  once,  amongst  the  rest,  he  said  unto 
her,  "  O  happy  penance  that  deserved  such  a 
glorious  recompense. "t 

Happy,   indeed,J   was   his    penance   that 

*  In  ejus  Vita,  cap.  27. 

f  Opera  nostra  non  habent  bonitatem  meritoriam 
glorise  ex  sua  natura,  nee  a  nobis,  seel  a  Deo.  For  our 
works  are  to  be  taken  in  a  twofold  respect.  1.  As 
they  are  in  their  proper  nature  and  dignity,  2.  As 
they  have  God's  promise  and  acceptance.  If  we  con- 
sider them  in  the  first  sense,  so  they  do  not  merit  sal- 
vation ;  if  in  the  second  they  do.  This  I  say  to  an- 
swer the  objection  of  ignorant  Protestants,  who  might 
take  occasion  to  carp  at  this  word,  (deserved,)  and 
who  likewise  think  that  we  so  dignify  our  works  that 
thereby  we  think  to  merit  heaven,  abstracting  from  the 
merits  of  our  blessed  Saviour's  passion,  when  it  is 
certain  our  doctrine  is,  that  the  chief  reason  of  merit 
is  founded  in  God's  promise,  not  man's  work;  and  our 
works  so  to  merit  and  to  be  ennobled,  chiefly  by  virtue 
of  their  principal  agent  our  blessed  Saviour's  passion. 
— Coniadus  Klingius  de  locis  com.  1.  i.  c.  35.  Sta- 
pleton  Controvers.  1.  x.  c.  12.  Bellarm.  1.  i.  de  Jus- 
tificat.  c.  21,  et.  1.  v.  c.  11,  cum  communi  Doctorum. 

j;.  If  the  conversion  of  sinners,  and  of  grievous  sin- 
ners, be  so  pleasing  to  Almighty  God,  that  the  angels 
of  heaven  do  rejoice  at  it,  according  to  St.  Bernard, 
"Denique  et  supernas  beatorum  mansiones  attingit 
poenitentiae  odor,  ita  ut,  teste  ipsa  Veritate,  magnam 
gaudium  sit  inter  Angelos  Dei  supra  uno  peceatore 
poenitentiam  agente.  Gaudete,  pcenitentes  ;  pusilia- 
nimes,  confortamini.     Vobis  dico,  quos  nuper  conver- 


bii  THE    LIFE    OF 

changed  sorrows  into  pleasures,  mourning  into 
mirth,  tears  into  joys,  and  a  momentary  cross 
into  an  eternal  crown.  The  same  blessed  The- 
resa, as  we  have  said  before,  affirmed,  that 
she  received  more  comfort  and  consolation 
from  him  after  his  death,  than  in  the  time  of 
his  life  ;  and  that  his  soul  flew  immediately  to 
heaven,  without  any  passage  by  purgatory. 
All  these  things  beins:  well  examined,  and  ve- 
rified by  persons,  without  all  exception,  wor- 
thy of  credit,  his  holiness,  for  the  glory  of  God, 
honor  of  the  saint,  and  benefit  of  the  faithful, 
vouchsafed  to  pronounce  him  beatified,  to  the 
end  that,  as  he  had  a  perfect  fruition  of  glory 
in  the  church  triumphant,  so  he  should  want 
no  praise  or  reverence  in  the  church  militant. 
He  was  beatified  on  the  18th  of  April,  1622, 
and  his  office  is  celebrated  in  the  convents  of 
his  order  on  the  19th  of  October. 

SOS  de  sseculo,  et  a  viis  vestris  pravis  recedentes  ex- 
cepit  mox  amaritudo  et  confusio  animi  poenitentis,  ac 
velut  recenlium  adhuc  vulnerum  dolor  nimius  excruci- 
at  pertarbat.  Securae  manus  vestrae  distillant  myrrhas 
amaritudinem  in  salubrem  banc  unctionein;  "quia  cor 
contritum  et  humiliatum  Deus  non  despiciet." — D. 
Bernard,  in  Cantica  sermo.  10.  I  say  if  such  a  con- 
version be  so  pleasing  to  God,  how  glorious  may  we 
judge  this  holy  Father's  penance  to  be,  who  from  his 
cradle  to  his  grave,  lived  innocently  and  austerely  1 
So  that  we  may  justly  say  of  him  as  the  Church  of  St. 
John,  "Antra  deserti  teneris  sub  annis,  civium  turmas 
fugiens  petisti,  ne  levi  saltern  maculare  vitam,  fiamine 
posses.'- 

BENEDICTUS  DEUS. 


63 


BEATIFICATIO 

B.  P. 
DE  ALCANTARA. 

GREGORIUS  PAPA  XV.  AD  PERPETUAM  REI  MEMORIAM. 

Lv  Sede  Principis  Apostolorum,  nuUis  licet 
nostris  suffragantibus  meritis,  a  Domino  consti- 
tuti,  piis  fidelium  votis,  quibus  virtutum  Domi- 
nus  in  servis  suis  honorificatur,  libenter  annui- 
mus,  eaque  favoribus  prosequimur  opportunis. 
Cum  itaque,  instantibus  non  solum  clarag  me- 
moriae Philippo  III.  et  cbarissimo  in  Christo 
filio  nostro  Philippo  IV.  Hispaniarum  Regi- 
bus  Catholicis,  sed  eliam  fere  omnibus  Hispa- 
niae  regnis,  venerabiles  fratres  nostri  S.  R.  E. 
Cardinales  sacris  ritibus  praepositi,  de  mandate 
nostro  causam  servi  Dei,  Petri  de  Alcantara 
Ord.  Minorum,  strictioris  observantiae  Discal- 
ceatorum  nuncupatorum,  ac  Provincial  S.  Jo- 
sephi  ejusdem  OrdinisFundatoris,  juxta  seriem 
relationis  trium  causarum  Palatii  Apostolici 
Auditorum  ad  effectum  canonizationis  pluries 
examinaverint,  ac  multis  desuper  habitis  ses- 
sionibus  referente  dilecto  filio  nostro  Marco 
Antonio,  tituli  S.  Eusebii  Presbytero  Cardinale 
Gonzadino  nuncupate,  plenissime  constare  de 


64  BEATIFICATIO. 

validitate  processuum,  fama  sanctitatis,  fide, 
puritate,  ceeterisque  virtutibus  non  in  genere 
solum,  sed  etiam  in  specie,  reliquiarum  ac  se- 
pulchri  veneratione,  plurimisque  tandem  mi- 
raculis  pronunciaverint,  censueritque  posse 
Nos  quandocumque  voluerimus,  eumdem  Dei 
servum,  juxta  Catholicae  Ecclesis  ritum,  Sanc- 
tum atque  in  caelis  regnantem  declarare  omni- 
busque  tidelibus  solemni  canonizatione  propo- 
nere  venerandum.  Prgedictus  vero  Philippus 
IV.  Rex  et  dilecti  filii  Minister  Generalis,  et 
Fratres  Ordinis  praedicti  Nobis  humiliter  sup- 
plicari  fecerunt,  ut  donee  ad  canonizationem 
dicti  Petri  deveniatur,  idem  Petrus  Beatus  nun- 
cupari  ac  dc  eo  tamquam  de  Confessore  non 
Pont.  Missa,  ac  officium  ut  infra  celebrari  reci- 
tari,  respective  possit,  indulgere  de  benignitate 
Apostolica  dignaremur.  Nos  supplicationibus 
hujusmodi  inclinati  de  eorumdem  Cardinali- 
um  consilio  ut  idem  Dei  servus  Petrus  de  Al- 
C9.ntara  in  posterum  Beatus  nuncupari,  atque 
de  eo  tamquam  de  Confessore  non  Pontifice  die 
19,  Octob,  qua  ipsius  obitus  memoria  celebra- 
bitur  ubique  terrarum  ab  universa  Religione 
Minorum  Observantium  utriusque  sexus  re- 
spective Missa  celebrari,  atque  otficium  recita- 
ri  possit.  In  oppido  vero  de  Alcantara  nullius 
dioecesis  ubi  natus  atque  in  altero  de  Arenas 
Abulensis  dioecesis,  ubi  corpus  ejusdem  requi- 
escere  accepimus,  omnibus  tarn  regularibus 
quam  secularibus  Clericis,  sub  ritu  tamen  se- 
miduplici  eidem  omnino  liceat.     Ac  demum  in 


BEATI    ALCANTARA.  65 

JProvincia  praedicta  Sancti  Josephi,  eujus  auc- 
tor  extitit,  ab  ipsis  dicti  Ordinis  Discalceato- 
rum  fratribus,  etiam  cum  octava  veluti  de  Pa- 
trono,  officium  pariter  ac  Missa  juxta  Brevia- 
rii,  ac  Missalis  Romani  rubricas  celebrari  pos- 
sint,  Apostolica  auctoritate  tenore  praesen- 
tium  perpetuo  concedimus  et  indulgemus. 
Non  obstantibus  Constitutionibus  et  ordination- 
ibus  Apostolicis,  caeterisque  contrariis  quibus- 
cumque.  Volumus  autem,  ut  praesentium 
transumptis  etiam  impressis  manu  alicujus  No- 
tarii  Public!  subscriptis,  et  sigillo  personag  in 
dignitate  Ecclesiastica  constitutae  munitis  ea- 
dem  prorsus  fides  ubique  adhibeatur,  quae 
praesentibus  adhiberetur  si  forent  exhibitae  vel 
ostensae.  Datum  Romae  apud  S.  Petrum  sub 
annulo  Piscatoris,  die  18  Aprilis,  1622.  Pon- 
tificatus  nostri  anno  secundo. 

Copia   veradesumpta   ex    tomo   3.    BuUarii 
Laertii  Cherubini. 


66 


FACULTAS  SUPERIORIS. 

LiBRUM  vere  pium  Meditationum  Beati  Pe- 
tri DE  Alcantara,  Ordinis  Fratr.  Min.  in  lin- 
guam  Anglicanam  a  religioso  Patre  Fr.  JEgidio 
fVilloiighhy,  ejusdem  Ordinis  Provinciae  nos- 
tras Angl.  filio,  fideliter  translatum,  per  omnia 
concordantem  exemplari  Latino  invenerunt  R. 
R.  P.  P.  Theologi,  quibus  a  nobis  commissa  fuit 
ejusdem  examinatio,  ideoque  praelo  digniim 
censuit  ad  instructionem  populi  Christiani,  qui 
in  tot  controversiis  fidei,  his  piis  majorum  nos- 
trorum  exercitiis  pene  destituitur.  Habet  in- 
super  adjunctam  vitam  ipsius  Beati  Patri  e 
variis  authoribus  a  praedicto  Patre  JEgidio  col- 
lectam,  de  qua  idem  sit  judicium.  Dat.  in 
nostra  residentia  Londini,  1  Aprilis  1632. 

Fr,  JOAJVJVES  GENIJVGES, 

Minister  Provincialis. 


67 


APPROBATIO. 

Meditationes  hae  Beati  Petri  de  Alcan- 
tara, in  linguam  Anglicanam  a  Religioso  Patre 
Fr.  Mgidio  Willouf^hby,  Ordinis  Minorum  Sti. 
F'rancisci  translatae,  uli  et  vita  dicti  Beati  Pa- 
tris  ab  eodem  auctore  ex  probatis  auctoribus 
coUecta,  lucem  videre  merentur.  Actum  hac 
10  Aprilis  1632. 

HEJVRICUS  CALEJVUS, 

St.   Theol.  Licent.  Archipr. 
Brux.  Lihrorum  Censor. 


A 

GOLDEN  TREATISE 

OF 

MENTAL   PRAYER 


COMPOSED  BY  THE  REVEREND  AND  HOLY  FATHER 
FR.  PETER  DE  ALCANTARA,  OF  THE  SERAPHICAL 
ORDER  OF  ST.  FRANCIS. 


CHAPTER  [. 

In  this  Chapter  we  will  briefly  set  down  the 
fruit  of  prayer  and  meditation,  that  men  con- 
sidering the  benefit  of  them,  may  be  incited 
with  a  prompt  and  more  willing  mind  to  fre- 
quent these  holy  exercises. 

It  is  most  certain,  that  the  malice  of  our  own 
hearts,  is  the  principal  cause  that  hindereth  lis 
from  attaining  to  our  beatitude  and  everlasting 
happiness,  because  it  maketh  us  slow  to  godly 
actions,  dull  to  virtuous  exercises,  and  suggest- 
eth  a  greater  difiiculty  in  them  than  there  is, 
which  if  it  were  not,  a  man  might  walk  with- 
out any  molestation  in  the  way  of  virtue,  and 
at  length  without  labor  attain  to  his  desired 
end.  Hence,  it  is,  that  the  Apostle  saith  :  "  / 
am  delighted  zcith  the  law  of  God  according  to 


OF    MEDITATION.  69 

the  inward  man  :  hut  I  see  another  law  in  my 
members  fighting  against  the  law  of  my  mind, 
and  captivating  me  in  the  law  of  sin^* 

This,  therefore,  is  the  prime  root 

qfdefoUon  ^"^  ^^^^^  ^^  ^^^  ^"^  miseries,  against 
which  there  is  no  remedy  more  con- 
venient and  efficacious  than  devotion,  which, 
according  to  St.  Thomas,  is  nothing  else,  but 
a  certain  promptitude  and  faciUty  of  the  mind 
to  do  well.  It  doth  exclude  from  our  mind 
this  tedious  difficulty,  and  maketh  us  with 
alacrity  apply  ourselves  to  virtuous  acts. 
Therefore,  not  without  cause  we  may  term  it 
spiritual  food,  recreative  and  heavenly  dew, 
a  pleasant  instinct  and  supernatural  affection 
of  the  Holy  Ghost,  which  doth  so  strengthen 
and  transform  the  hearts  of  men,  that  it  doth 
beget  in  them  a  new  gust  and  feeling  of  spiri- 
tual things,  and  on  the  contrary,  a  tedious 
loathing  of  worldly  vanities. 

Daily  experience  manifesteth  this  particular 
unto  us.  For  we  see  the  souls  of  those  who 
arise  from  profound  and  devout  prayer,  to  be 
strengthened  with  admirable  resolutions,  adorn- 
ed with  new  graces,  and  replenished  with  firm 
purposes  of  amendment  of  life,  and  frequent- 
ing pious  exercises,  they  burn  with  an  ardent 
desire  of  serving  and  loving  him  with  their 
whole  heart,  whom  in  their  prayer  they  found 
the  God  of  all  goodness  and  benignity,  desiring 

•  Rom.  vii.  22. 


70  BLESSED    ALCANTARA, 

to  suffer  any  grievous  and  burdensome  cross 
whatsoever  it  be,  yea  to  shed  their  blood  for 
his  sake.  To  conclude,  prayer  is  a  bath,  an 
open  place,  a  bed  of  pleasure,  wherein  the 
soul  recreateth  and  refresheth  herself. 

By  what  I^  yo^  ask  me  what  be  the  chief- 
means  devo'  est  means  to  attain  unto  this  heroi- 
iion  is  got-  cal  virtue  of  devotion,  I  answer 
^^^'  with  the  same  Doctor,  that  it  is 

gotten  by  serious  meditation,  and  contempla- 
tion of  heavenly  things.  For  the  ruminating 
of  these  in  the  soul,  with  a  more  attentive  and 
profound  consideration,  doth  beget  in  the  will 
that  disposition  which  we  call  devotion,  which 
effectually  rouseth  and  pricketh  a  man  for- 
ward to  every  good  work.  For  this  cause,  the 
exercise  of  prayer  and  meditation  was  frequent 
and  familiar  to  men  of  sanctity,  as  judging  it 
the  easiest  means  to  compass  devotion,  which, 
although  it  be  but  one  only  simple  virtue,  yet 
it  disposeth,  and  maketh  us  fit  for  all  others, 
and  as  it  were  with  spurs  pricketh  us  forward 
to  the  performance  of  every  good  work. 

I  call  St.  Bonaventure  to  witness  what  I  say  : 
his  words  are  these.*  The  inestimable  virtue 
of  prayer  is  able  to  obtain  all  good,  and  re- 
move all  hurtful  things.  If  thou  wilt  patient- 
ly endure  adversity,  be  a  man  of  prayer.  If 
thou  wilt  overcome  tribulation  and  tempta- 

*  Bonaventure  in  the  Meditation  of  the  life  of 
Christ,    cap.  73. 


OP    MEDITATION.  71 

tions,  be  a  man  of  prayer.  If  thou  wilt  tram- 
ple upon  thy  perverse  inclinations,  be  a  man 
of  prayer.  If  thou  wilt  know  the  deceits  of 
Satan,  and  avoid  them,  be  a  man  of  prayer. 
If  thou  wilt  live  joyfully  in  the  work  of  God, 
and  trace  the  way  of  labor  and  affliction,  be  a 
man  of  prayer.  If  thou  wilt  exercise  thyself 
in  a  spiritual  course,  and  not  walk  according 
to  the  desires  of  the  flesh,  be  a  man  of  prayer. 
If  thou  wilt  put  to  flight  thy  vain  and  trifling 
fancies,  be  a  man  of  prayer.  If  thou  wilt 
feast  thy  soul  with  holy  thoughts,  good  desires, 
fervor,  and  devotion,  be  a  man  of  prayer.  If 
thou  wilt  establish  thy  heart  with  a  manly 
spirit,  and  constant  purpose  in  the  service  of 
God,  be  a  man  of  prayer.  To  conclude,  if 
thou  wilt  root  out  vice,  and  be  endued  with 
virtues,  be  a  man  of  prayer.  In  it  is  received 
the  unction  of  the  Holy  Ghost,  which  teacheth 
all  things.  Also,  if  thou  wilt  climb  up  to  the 
top  of  contemplation,  and  enjoy  the  sweet  em- 
bracings  of  thy  beloved  spouse,  be  a  man  of 
prayer.  For  by  the  exercise  of  prayer,  we 
come  to  that  contemplation  and  taste  of  hea- 
venly things.  Thou  seest  of  what  great  pow- 
er and  virtue  prayer  is.  For  the  confirmation 
of  all  which,  omitting  the  testimony  of  holy 
Scriptures,  let  this  be  an  evident  proof  unto 
thee,  that  by  daily  experience,  we  hear  and 
see  illiterate  and  simple  persons,  to  have  at- 
tained the  aforesaid,  and  greater  things  by  the 
virtue  of  prayer.     Thus  St.  Bona  venture. 


72  BLESSED    ALCANTARA, 

I  beseech  you,  can  there  be  found  a  richer 
treasure,  or  a  more  fertile  field  desired?  Hear 
another  Doctor  no  less  for  religion  and  sancti- 
ty, who  upon  the  same  matter  saith :  by  pray- 
er the  soul  is  cleansed  from  sin,  replenished 
with  charity,  confirmed  in  faith,  strengthened, 
and  refreshed  in  spirit.  Prayer  establisheth 
the  inward  man,  pacifieth  the  heart,  knoweth 
the  truth,  conquereth  temptations,  expelleth 
sorrow,  reneweth  the  senses,  stirreth  up  lan- 
guishing virtue,  putteth  to  flight  tepidity,  and 
scoureth  the  rust  of  vices.  In  prayer,  the 
quick  sparkles  of  celestial  desires  are  inces- 
santly sent  forth,  from  the  burning  coals  of  di- 
vine love.  The  privileges  of  prayer  are  rare, 
the  prerogatives  admirable.  Prayer  unlocketh 
the  gates  of  heaven,  manifesteth  divine  secrets, 
and  always  findeth  free  access  to  the  ears  of 
God.  I  will  add  no  more,  for  those  things 
which  have  already  been  said,  abundantly  ex- 
press the  fruits  of  this  holy  exercise. 


OF    MEDITATION.  73 


CHAPTER  II. 

OF    THE    MATTER   OF    PRAYER. 

Having  taken  notice  of  the  utility  of  prayer 
and  meditation,  we  will  now  declare  the  mat- 
ter about  which  meditation  is  to  be  conversant; 
for  seeing  it  is  ordained  to  this  end,  that  the 
soul  of  him  that  meditateth,  may  be  excited 
to  the  fear  and  love  of  God,  and  the  keeping 
of  his  commandments;  the  matter  of  medita- 
tion ought  to  be  such,  as  doth  next  dispose 
to  this  end,  and  scope.  And,  although  every 
creature,  and  the  whole  Scripture  itself  be 
able  to  minister  this  matter  unto  us,  yet  speak- 
ing generally,  the  mysteries  of  our  holy  faith, 
contained  in  the  Creed,  are  most  efficacious 
and  profitable  to  attain  unto  this  end.  For 
these  on  the  one  side,  contain  Almighty  God's 
benefits,  the  latter  judgment,  the  pains  of  hell, 
and  the  glory  of  paradise ;  all  which,  Hke 
sharp  pricks,  do  spur  us  on  to  the  love  and  fear 
of  God.  On  the  other  side,  they  comprehend 
the  life  and  passion  of  our  Lord  and  Saviour, 
which  is  the  spring  and  fountain  of  all  our 
good.  These  two  things  contained  in  the  Apos- 
tolical Creed,  for  the  most  part  yield  matter  of 
meditation  ;  and,  therefore,  I  think,  prayer 
and  meditation  ought  chiefly  to  be  conversant 


74  BLESSED    ALCANTARA, 

about  them,  although  every  one  in  particular 
nnay  have  certain  points,  which  may  more  spe- 
cially inflame  and  excite  the  soul  to  the  love 
and  fear  of  God. 

Being,  therefore,  persuaded  with  this  reason, 
that  I  might  the  better  conduct  young  begin- 
ners, and  untrained  soldiers  into  this  way  of 
mental  prayer,  and  that  I  might  give  unto 
them  altogether  prepared,  and  (as  it  were  to 
little  children)  foreshowed  matter  of  medita- 
tion ;  I  have  selected  two  kinds  of  meditations, 
almost  taken  out  of  the  mysteries  of  our  faith; 
the  one  serving  for  the  morning,  the  other  for 
the  evening  ;  that  as  the  body  is  commonly  fed 
with  two  meals,  so  the  soul  may  be  strength- 
ened and  nourished  with  two  spiritual  refec- 
tions, by  the  meditation  and  consideration  of 
heavenly  things.  Some  of  these  are  of  the 
passion  and  resurrection  of  our  Lord  Jesus 
Christ,  others  of  the  mysteries  of  our  faith,  as 
I  said  before.  But  those  who  cannot  have  the 
opportunity,  to  meditate  twice-a-day,  after  this 
manner,  they  may  use  them,  to  wit,  they  may 
take  to  their  consideration  the  seven  former 
meditations  in  the  one  week,  and  the  latter  in 
another  week  ;  or  they  may  chiefly  insist  upon 
those  of  the  life  and  passion  of  our  Saviour ; 
although  the  other  be  not  to  be  neglected,  es- 
pecially in  the  beginning  of  a  soul's  conversion, 
to  whom  they  are  proper,  when  the  fear  of 
God,  contrition  and  horror  of  sin,  is  chiefly  to 
be  regarded  and  sought  after. 


OF   MEDITATION.  75 


HERE  FOLLOW  THE  SEVEN  FORMER  MEDITATIONS. 

A  MEDITATION  FOR  MONDAY. 

This  day  thou  shalt  call  to  memory  thy  sins, 
and  shalt  exercise  thyself  in  the  knowledge  of 
thyselfj  that  on  the  one  side  thou  mayest  truly 
ponder  the  greatness  of  thy  offences,  and  on 
the  other  side,  thou  mayest  look  into  thy  base- 
ness, and  thy  own  nothing,  and  acknowledge 
that  all  the  good  which  thou  hast,  is  from  God. 
This  consideration  will  get  thee  submission  of 
mind,  and  true  humility,  the  mother  of  all  vir- 
tues. 

First,  therefore,  weigh  with  thyself,  the 
multitude  of  the  sins  of  thy  former  life,  and 
namely,  those  sins  which  thou  hast  committed, 
when  as  yet  thou  wert  not  illuminated  with 
the  divine  splendor  to  know  Almighty  God 
rightly.  These  if  thou  dost  examine  with  ex- 
quisite diligence,  thou  wilt  find  to  be  so  many 
in  number,  that  they  will  exceed  the  hairs  of 
thy  head  ;  for  in  this  time  thou  leadest  the  life 
of  a  heathen,  ignorant  of  the  divine  power, 
and  as  it  were  without  any  knowledge  of  his 
sacred  Deity. 

Then  consider  how  thou  hast  behaved  thy- 
self about  the  ten  commandments,  and  the 
seven  deadly  sins,  and  thou  wilt  find,  that  there 


7&  BLESSED    ALCANTARA, 

is  no  precept  of  Almighty  God,  which  thou 
hast  not  violated,  nor  any  mortal  sin,  into 
which  thou  hast  not  fallen,  either  in  thought, 
word,  or  deed.  After  that,  call  to  mind  Al- 
mighty God's  benefits,  which  he  hath  bestowed 
upon  thee  in  the  whole  course  of  thy  former 
life,  and  see  whether  thou  canst  give  a  good 
account  of  them  or  no. 

Tell  me,  I  pray  thee,  how  thou  hast  con- 
sumed the  days  of  thy  infancy,  thy  youth,  and 
the  flower  of  thy  manly  age  ?  how  hast  thou 
employed  thy  five  exterior  senses,  and  inward 
faculties  of  thy  soul,  given  unto  thee  by  God, 
only  to  be  busied  about  his  holy  service,  and 
the  contemplation  of  heavenly  things;  what 
hast  thou  turned  thine  eyes  unto,  but  to  behold 
vanities  ?  what  have  thine  ears  listened  after, 
but  lies  and  tales  1  what  hath  thy  tongue  ut- 
tered, but  murmurings  and  blasphemous 
speeches?  what  hath  thy  taste  and  feeling 
been  delighted  in,  but  wanton  pleasures?  how 
hast  thou  used  the  remedy  of  the  holy  Sacra- 
ments, given  unto  thee  as  a  singular  gift? 
what  thanksgiving  hast  thou  restored  for  so 
many  benefits  which  he  hath  heaped  upon 
thee  ?  what  alacrity  hast  thou  used  to  satisfy 
his  holy  inspirations?  how  hast  thou  spent  thy 
health  of  body  and  natural  forces  ?  how  hast 
thou  dispensed  thy  goods  of  fortune  ?  what 
good  use  hast  thou  made  of  the  commodity, 
and  proffered  occasions  to  Hve  well?  what 
care  hast  thou  had  of  thy  neighbor's  welfare  ? 


OP   MEDITATION.  77 

what  works  of  mercy,  or  of  bounty,  hast  thou 
done  unto  them  ?  what  wilt  thou  answer  in 
that  terrible  day  of  judgment,  when  thou  must 
render  a  severe  account  of  all  these  things ! 
O  wilhered  tree,  destinated  to  eternal  flames, 
except  thou  dost  penance  !  what  excuse  wilt 
thou  then  frame,  when  thou  must  give  an  ac- 
count of  every  year,  of  every  month,  of  every 
week,  of  every  day,  of  every  moment ! 

Thirdly,  consider,  those  sins,  which  thou 
hast  every  day  committed,  after  Almighty 
God  hath  illuminated  and  opened  the  eyes  of 
thy  soul  to  meditate  upon  heavenly  things ; 
and  thou  shalt  find  that  the  old  Adam  hath  yet 
borne  a  great  sway  in  thy  actions,  and  that 
sinful  root  to  have  procreated  in  thee,  many 
and  perverse  habits. 

Diligently  ponder,  how  ungrateful  thou  hast 
been  to  Almighty  God,  how  unmindful  of  his 
benefits,  how  contrary  thou  hast  behaved  thy- 
self against  his  holy  inspirations,  how  slothful 
and  remiss  in  his  divine  service  ;  in  which  thou 
scarce  hast  ever  used  due  alacrity  and  dih- 
gence,  or  such  purity  of  intention  as  is  requi- 
site, nay,  hast  thou  not  served  God  for  worldly 
respects  and  commodity  ? 

Enter  into  consideration  how  rigid  thou  art 
to  thy  neighbor,  and  how  indulgent  to  thyself? 
how  thou  lovest  thy  own  will,  how  thou  ad- 
herest  to  thy  sensuality,  how  chary  of  thy 
honor,  and  of  every  thing  that  belongeth  unto 
thee.     Weigh  well  with  thyself,  how  every 


*?8  BLESSED    ALCANTARA, 

day  thou  growest  more  arrogant,  more  ambi- 
tious, more  vain,  more  prone  to  anger,  more 
desperately  bent  to  malice,  more  prone  to  de- 
lights and  pleasures,  more  mutable,  more  un- 
constant,  more  propense  to  carnal  sins  and  a 
greater  lover  of  earthly  vanities.  Consider 
thy  inconstancy  in  good,  thy  indiscretion  in 
words,  imprudence  in  deeds,  in  high  and  diffi- 
cult matters  pusillanimity  sometimes,  and  often 
audacious  temerity. 

In  the  fourth  place,  after  thou  hast  taken 
notice  of  the  number  and  order  of  thy  sins, 
pause  upon  them  a  while  in  thy  mind,  and 
weigh  every  one  in  the  balance  of  due  consi- 
deration, that  thou  mayest  perceive  with  what 
misery  thou  art  on  every  side  environed. 
Which,  that  thou  mayest  the  better  do  ;  consi- 
der these  three  circumstances  in  the  sins  of  thy 
former  life.  First,  against  whom  thou  hast 
sinned.  Second,  why  thou  hast  sinned.  Third, 
how  thou  hast  sinned.  Which,  if  thou  dost  di- 
ligently penetrate,  thou  wilt  find  that  thou 
hast  offended  God,  whose  majesty  and  goodness 
is  immense,  who  hath  obliged  man  unto  him 
with  so  many  benefits,  as  there  are  sands  in  the 
sea,  or  drops  of  water  in  the  ocean. 

Why  hast  thou  sinned,  or  what  violent  oc- 
casion hath  enforced  thee  to  any  crime  ?  a  lit- 
tle momentary  pride  ;  a  foul  representation  of 
pleasure ;  some  small  commodity  placed  in  thy 
sight,  and  oftentimes  no  occasion  at  all,  but 
evil  custom,  and  mere  contempt  of  God. 


OF    MEDITATION.  79 

But  alas,  how  hast  thou  sinned  ?  with  such 
facility,  with  such  notable  audacity,  with  so  lit- 
tle fear  and  conscience,  yea  with  such  serenity 
and  pleasure,  as  though  thou  hadst  to  do  with 
no  other  than  a  wooden  God,  who  regardeth 
not  these  sublunary  things,  neither  understand- 
eth  nor  seeth  any  thing  what  is  done  on  the 
face  of  earth.     Is  this  the  honor  due  unto  his 
supreme  ntiajesty  ?  is  this  a  renumeration  of 
his  benefits  1  dost  thou  with  such  services  re- 
quite his  whippings,  his  buffetings,  and  precious 
blood  shed  upon  the  cross  for  thy  sake  ?     O 
wicked  wretch,  that  hast  offended  so   great 
a   majesty,  more  miserable,  that  for  so  slight 
a  cause,  and  most  deplorable,  that  thou  art  not 
sensible  of  thy  utter  ruin :  that  after  sin  thou 
fearest  not  damnation,  and  so  neglectest  to  do 
penance. 

Moreover,  it  is  very  profitable,  to  insist  a 
while  upon  this  consideration,  and  that  thou 
esteem  thyself  nothing,  and  certainly  persuade 
thyself  that  thou  hast  nothing  of  thyself  but 
sin  ;  all  other  things  to  be  the  gifts  of  Almighty 
God's  bounty.  For  it  is  most  evident,  that  all 
our  good,  both  of  grace  and  nature  doth  flow 
from  him  ;  for  he  is  the  author  of  the  grace  of 
predestination  (which  is  the  fountain  and  origi- 
nal of  all  others)  of  the  grace  of  our  vocation, 
of  concomitant  and  preserving  grace,  and  of  the 
grace  of  everlasting  life.  What  hast  thou 
then,  that  thou  canst  boast  of,  but  sin  ?  only 
this,  nothing  thou  canst  attribute  to  thyself,  all 
other  things  belong  to  God :  whence  thou  may- 


80  BLESSED   ALCANTARA, 

est  clearly  and  manifestly  perceive  what  he  is, 
and  what  thou  art,  and  hence  conjecture, 
what  diffidence  thou  oughtest  to  have  in  thy- 
self, and  what  confidence  in  God,  to  love  him, 
and  to  glorify  thyself  in  him,  and  not  in  thy- 
self, but  so  far  as  his  grace  doth  freely  operate 
in  thee. 

These  things  being  digested  with  attentive 
meditation,  as  much  as  thou  canst,  urge  thy- 
self to  a  contempt  of  thyself:  imagine  that 
thou  art  like  an  empty  reed,  shaken  with  every 
blast  of  wind,  without  gravity,  without  virtue, 
without  constancy,  without  stability,  and,  final- 
ly, without  any  thing.  Think  thyself  to  be  a 
Lazarus^  four  days  dead,  a  stinking  and  abom- 
inable carcass,  swarming  with  vermin,  so  filthy 
that  passers  by,  are  forced  to  stop  their  nos- 
trils, lest  they  smell  such  a  nasty  savour.  Be- 
lieve me,  thou  art  more  abominable  before 
God  and  his  holy  saints.  Think  thyself  unwor- 
thy to  lift  up  thine  eyes  to  heaven ;  to  tread 
upon  the  earth,  or  that  the  creatures  should 
serve  thee ;  yea,  not  worthy  to  eat  bread  or 
breathe  in  the  air.  Cast  thyself,  with  the  sin- 
ful women  in  the  gospel,  at  our  Blessed  Sa- 
viour's feet ;  presenting  thyself  unto  him  with 
a  confused  and  blushing  countenance,  no  other- 
wise than  the  woman  taken  in  adultery  before 
her  husband,  and  with  inward  sorrow  and  true 
compunction,  beg  pardon  for  thy  sins :  that, 
for  his  infinite  mercy  and  goodness,  he  would 
vouchsafe  to  receive  thee  again  into  his  favor, 
and  that  thou  mayest  dwell  in  his  house  for  ever. 


OF    MEDITATION.  81 


A  MEDITATION  FOR  TUESDAY. 

This  day  thou  shalt  meditate  upon  the  mi- 
series of  the  Hfe  of  man,  out  of  which  consi- 
deration, thou  wilt  take  notice  of  worldly  va- 
nities, and  learn  how  much  glory  of  them 
ought  to  be  despised,  seeing  they  are  built 
upon  so  weak  a  foundation  as  our  fading  life, 
whose  miseries,  because  they  be  innumerable, 
thou  shalt  take  but  seven  of  the  principal  for 
thy  meditation. 

First,  therefore,  consider  the  shortness  of  the 
life  of  man,  being  restrained  within  the  limits 
of  threescore  and  ten,  or  fourscore  years, 
whatsoever  the  overplus  be,  it  is  but  labor  and 
sorrow,  as  the  Prophet  speaketh  :  Out  of  this 
time,  if  thou  dost  subtract  thy  infancy,  which 
time  thou  didst  live  rather  the  life  of  a  beast 
than  a  man  ;  the  time  thou  spendest  in  sleep, 
for  then  thou  art  deprived  of  the  use  of  reason, 
which  only  distinguisheth  man  from  other 
creatures,  and  thou  wilt  find  thy  life  to  be  far 
shorter  than  ever  thou  didst  imagine.  This 
time  if  thou  dost  compare  with  the  eternity  of 
the  world  to  come,  thou  wilt  find  it  to  be  less 
than  a  moment.  Conjecture,  then,  the  foolish 
madness  of  the  lovers  of  this  world,  w^ho,  that 
they  might  enjoy  one  only  momentary  plea- 
sure of  this  transitory  life,  do  not  fear  to  ex- 
pose themselves  to  the  loss  of  eternity. 

Then  take  to  thy  consideration  the  uncer- 
6 


82  BLESSED   ALCANTARA, 

taintj  of  this  life,  (which  is  a  second  misery) 
for  not  only  it  is  most  short,  but  the  brevity  it- 
self is  most  uncertain  and  doubtful.  For  who 
is  there,  that  attaineth  to  the  age  of  three,  or 
four  score  ?  how  many  are  extinguished  at 
their  very  entrance  into  the  world  ?  how  many 
perish  in  the  flower  of  their  youth?  You 
know  it  not,  saith  Christ,  when  your  Lord  is  to 
come;  whether  in  the  first  watch,  or  second, 
or  third,  or  in  the  cock-crowing.  Which,  that 
thou  mayest  the  better  understand,  call  to 
mind  especially  thy  domestic  friends,  and  other 
men  placed  in  dignity  and  authority,  whom  in- 
exorable death  have,  at  divers  ages,  (some 
vounger,  some  older)  suddenly  taken  out  of 
this  world,  dissipating  their  vain  and  long-life 
promising  hopes. 

Ponder,  fourthly,  the  inconstancy  and  muta- 
bility of  this  present  life,  never  continuing  in 
one  state.  The  disposition  of  the  body  often 
changeth,  not  always  enjoying  health,  but  sub- 
ject to  frequent  diseases;  but  if  thou  reflect 
upon  the  mind,  thou  shalt  see,  that,  like  the 
troubled  ocean,  it  is  tossed  up  and  down  with 
the  boisterous  winds  of  her  untamed  passions, 
inordinate  appetites,  fluctuating  cogitations, 
which  upon  every  occasion  do  disturb  her 
quiet.  Consider,  lastly,  the  instability  of  the 
goods  of  fortune,  as  they  term  them,  to  how 
many  chances  they  are  obnoxious,  never  suf- 
fering the  temporal  substance  to  stand  still  in 
one  stay,  thereby  to  make  men  happy  and 


OF   MEDITATION.  83 

prosperous ;  but,  like  a  wheel,  is  turned  upside 
down,  without  any  intermission.  Consider, 
also,  the  continual  motion  of  our  life,  never 
resting  night  nor  day,  but  goeth  forward 
without  ceasing,  and  every  day  more  and 
more  wasteth  itself;  so  that  it  may  not  unfitly 
be  compared  to  a  candle,  which,  by  little  and 
little,  consumeth  itself,  and  when  it  giveth  the 
clearest  light,  the  sooner  it  approacheth  unto 
its  end ;  also  to  a  flower,  which  springeth  up 
in  the  morning,  at  noon  fadeth,  and  at  night 
wholly  withereth  away.  Which  Almighty 
God,  speaking  by  the  Prophet  Isaiah  of  this 
mutation,  excellently  shadoweth  in  these 
words  :  "  Omnis  caro  fcenum,  et  omnis  gloria 
ejus  quasi  Jlos  agri :"  "  All  flesh  is  hay,  and  all 
the  glory  of  it  is  like  the  flower  of  the  field." 
Which  words,  St.  Jerome  expounding,  saith:* 
If  one  doth  rightly  consider  the  frailty  of  the 
flesh,  and  that  we  grow  and  decrease  accord- 
ing to  the  moments  of  hours  ;  never  remaining 
in  one  state,  and  that  the  very  thing  we  now 
speak,  do,  or  write,  passeth  away  as  part  of 
our  life,  he  will  not  doubt  to  confess  that  all 
flesh  is  hay,  and  the  glory  thereof  as  a  flower, 
or  the  green  meadows.  He  that  is  now  an 
infant  will,  by  and  by,  be  a  little  child,  then 
presently  a  young  man,  growing  towards  his 
decrepid  age,  through  uncertain  seasons,  and 
before  he  hath  contented  himself  in  youth, 
feeleth  old  age  to  come  upon  him.     The  beau- 

*  Hieron.  1.  ii.  Com.  in  Isa.  cap.  40. 


84  BLESSED    ALCANTARA, 

tiful  woman  which  did  draw  after  her  whole 
troops  of  gallants  in  her  youth,  her  face  is  now 
furrowed  with  deformed  wrinkles,  and  she  that 
before  was  a  pleasure,  is  now  ugly  to  behold. 

Consider  fifthly,  how  deceitful  this  life  is, 
(which  is  the  worst  condition  of  all,  deluding 
the  lovers  of  this  world  with  a  miserable  blind- 
ness,) for  we  think  it  amiable,  when  in  itself  it 
is  ugly :  we  think  it  sweet,  when  it  is  full  of 
gall  and  bitterness :  when  it  is  circumscribed 
within  the  shortest  limits,  we  think  it  long. 
When  it  is  full  of  misery,  we  think  it  so  happy, 
that  there  is  no  danger,  no  hazard,  that  men 
will  not  expose  themselves  unto,  for  the  con- 
servation of  it :  yea,  with  the  loss  of  eternal 
glory,  when  they  do  not  fear  to  commit  those 
sins  which  make  them  unworthy  of  so  great 
felicity. 

Consider  sixthly,  that  besides  the  brevity, 
and  other  fore-mentioned  conditions,  that  small 
time  v/herein  we  live,  is  subject  to  innumera- 
ble miseries,  both  spiritual  and  corporal:  that 
it  may  well  be  called  a  torrent  of  tears,  and 
ocean  of  infinite  molestations.  St.  Jerome  re- 
porteth  how  Xerxes,  that  potent  king,  who 
overturned  mountains,  and  made  bridges  over 
the  seas,  when,  from  a  high  place,  he  beheld 
that  infinite  multitude  of  men,  and  his  innu- 
merable army,  he  wept,  to  think  that  not  one 
of  those  men  there  present,  should  be  alive  af- 
ter a  hundred  years.  And  presently  adding, 
O  that  we  could  but  ascend  into  such  a  turret. 


OF    MEDITATION.  85 

to  behold  the  whole  earth  under  our  feet,  then 
would  I  manifest  unto  thee,  the  ruins  of  the 
world;  nation  rising  against  nation,  and  king- 
dom against  kingdom  ;  some  tormented,  others 
slain,  some  drowned,  others  led  into  captivity. 
Here  marrying,  here  mourning,  some  born, 
others  dying,  some  abounding  in  wealth,  others 
begging.  And  not  only  the  mighty  army  of 
Xerxes,  but  all  the  men  of  the  world,  in  a 
short  space,  to  be  turned  to  dust  and  ashes. 

Take  notice,  a  little  of  the  labors  and  infir- 
mities of  the  body,  the  cogitations  and  passions 
of  the  mind  ;  the  diverse  dangers  in  every  state, 
and  all  seasons  threatening  the  ruin  of  man; 
and  thou  wilt  every  day,  more  clearly  under- 
stand the  miseries  of  this  life,  that  when  thou 
seest  what  is  to  be  hoped  for  in  this  world,  thou 
mayest  with  a  noble  courage  contemn  it. 

The  last  of  all  these  miseries,  is  death,  both 
in  respect  of  soul  or  body,  a  thing  most  terri- 
ble, for  in  this  moment  the  body  is  disrobed  of 
all  things  in  this  world.  .And  the  soul  in  this 
point  receiveth  the  joyful  or  fearful  sentence 
of  eternity. 

These  things  well  considered,  thou  wilt  be 
instructed  how  short  and  miserable  the  glory 
of  this  world  is,  and  how  it  ought  to  be  hated 
and  despised  of  thee. 


86  BLESSED    ALCANTARA, 


A  MEDITATION  FOR  VVEDNESDAy. 

This  day  thou  shalt  meditate  on  death  :  the 
consideration  of  which,  is  very  profitable  to 
attain  unto  true  wisdom,  to  beat  down  sin,  and 
to  excite  men  timely  to  cast  up  their  accounts, 
which  they  are   to  make  in  the  latter  day. 

Consider,  first,  the  uncertainty  of  that  hour, 
wherein  death  is  to  seize  upon  thee,  thou 
knowest  not  the  day,  nor  the  place,  nor  the 
state  wherein  it  shall  find  thee  ;  only  thou  be- 
lievest  that  thou  must  die,  for  other  things  thou 
art  wholly  ignorant  of,  except  that  it  sometimes 
setteth  upon  a  man  when  he  little  dreameth 
of  it,  and  thinketh  it  to  be  furthest  of 

Consider,  secondly,  that  grievous  separation, 
which  shall  be  at  the  point  of  death,  not  only 
from  every  thing  of  this  present  life,  wherein 
thou  lookest  content,  but  also  betwixt  the-  soul 
and  body,  whose  society  was  most  ancient, 
most  loving  and  dear.  Jf  a  man  taketh  it 
grievously  to  be  banished,  to  be  thrust  out  of 
his  native  soil,  and  to  be  deprived  of  that  air 
wherein  he  first  breathed,  although  he  should 
carry  all  others,  his  dearest  things  with  him, 
how  far  more  bitterly  would  he  take  that  ge- 
neral exile,  wherein  he  most  weaned  from  all 
worldly  things,  his  house,  his  means,  his  father, 
his  mother,  his  children,  his  friends,  uncertain 
whither  he  himself  must  go.  Then,  shall  he 
be  deprived  of  the  light  and  the  commerce  of 
all  human  creatures? 


OP    MEDITATION.  87 

If  the  ox  when  he  is  disjoined  from  his  fel- 
low, with  whom  he  was  wont  in  the  same  yoke 
to  be  coupled,  with  bellowing  doth  express  his 
sorrow,  what  sobs,  what  sighs  wilt  thou  fetch, 
when  thou  shalt  perceive  thyself  to  be  violent- 
ly pulled  from  these  thy  confederates. 

Consider,  also,  that  anxiety  wherewith  the 
mind  of  the  dying  is  tormented,  when  abstract- 
ed from  all  corporal  business,  he  only  thinketh 
what  shall  become  of  his  body,  and  what  shall 
betide  his  soul,  how  his  body  must  be  cast  seven 
foot  into  the  earth,  to  be  eaten  of  worms  ;  and 
what  will  become  of  his  soul,  where  it  is  to 
remain,  he  is  altogether  uncertain ;  which  co- 
gitation doth  surely  much  trouble  the  mind  of 
him  that  dieth,  when  he  certainly  knoweth 
there  is  heaven  or  hell  to  be  expected,  and  he, 
at  equal  distance,  from  them  both,  neither  can 
he  tell  which  of  these  two  contraries  will  fall 
to  his  share. 

Another  no  less  affliction  followeth,  that  pre- 
sently he  must  give  a  strict  account  of  all  his 
forepassed  life,  to  the  eternal  judge,  which  men 
of  great  sanctity  were  wont  to  fear,  when  Ar- 
senius  in  the  last  point  of  life,  was  seen  of  his 
disciples  to  weep  and  tremble,  they  asked  him 
why  he  feared  death,  he  answered :  *Revera 
Jilioli,  metus  hie  quo  me  videtis  affiei  nunquam 
omnino  a  me  recessil  ex  quo  f actus  sum  Mona- 
chtis.     Indeed,  my  children,  the  fear  where- 

*  Simon  Metaph,  in  vita  ejus  tome  4,  apud  Sarium. 


88 


BLESSED    ALCANTARA, 


with  ye  see  me  now  afflicted,  hath  quite  left 
me  from  the  time  I  was  first  made  a  monk. 

Then  all  the  sins  of  a  man's  former  life  come 
rushing  into  his  memory,  representing  them- 
selves unto  him,  as  it  were  in  battle  array,  to 
destroy  him,  but  especially,  his  grievous  sins 
wherein  he  took  greatest  delight,  are  continu- 
ally present  to  his  fancy,  which  do  so  torment 
him  that  they  drive  him  into  a  dangerous  des- 
pair of  his  salvation,  and  the  remembrance  of 
those  pleasures,  which  before  were  grateful, 
are  now  most  bitter  unto  him.  That  the  wise 
man  saith  true  :*  "  JSIe  i?ituaris  vinum  qiiando 
Jlavescit  cum  splenduerit  in  vitro  color  ejus  in- 
greditur  hlaiide,  et  in  ?iovissimo  mordehit  ut  colu- 
ber, et  sicut  regulus  venema  difftmdet.^^  "  Be- 
hold not  wine  when  it  waxeth  yellow,  when 
the  color  thereof  shall  shine  in  the  glass ;  it 
goeth  in  pleasantly,  but  in  the  end  it  will  bite 
like  a  snake,  and  as  a  basilisk  it  spreads  abroad 
his  passions." 

Such  a  poisoned  cup  the  enemy  of  mankind 
presenteth  to  the  lovers  of  the  world  to  drink. 
Such  is  the  liquor  of  the  outward  gilded  cup 
of  Babylon. 

Wicked  man  seeing  himself  environed  with 
so  many  accusers,  beginneth  then  to  fear  the 
success  of  his  latter  judgment,  and  to  bewail 
himself  with  bitter  outcries,  O  miserable  and 
unhappy   man  that  have  lived   thus  long  in 

*  Proverbs,  xxiii. 


OF   MEDITATION.  89 

darkness,  and  walked  in  the  footsteps  of  iniqui- 
ty, what  shall  now  become  of  me  ?  if  St.  Paul 
saith*  such  as  a  man  soweth,  such  he  shall 
reap.  T  that  have  sowed  nothing  else  but  the 
works  of  the  flesh,  what  should  I  expect  but 
corruption  ? 

If  St.  John  saith,  that  no  unclean  thing  shall 
enter  into  that  heavenly  city,  which  is  paved 
with  burnished  gold,  what  part  shall  I  have 
therein,  that  am  defiled  with  all  kind  of  luxury. 

Then  follow  the  sacraments  of  the  church  : 
confession,  communion,  extreme  unction,  which 
are  the  last  helps  of  our  holy  mother  the  Ca- 
tholic Church,  to  succor  his  dying  soul. 

From  all  these  aforesaid  circumstances,  thou 
mayest  gather  with  what  anxiety  a  wicked 
man  is  oppressed  at  the  hour  of  his  departure. 
Then  he  will  wish  that  he  had  led  a  better 
life,  and  w^hat  great  austerity  he  would  use  if 
longer  time  might  be  permitted  to  him.  Then 
would  he  vehemently  implore  the  divine  assist- 
ance, but  the  greatness  of  his  infirmity,  and 
the  pangs  of  death  approaching,  will  not  suffer 
him,  which  will  be  so  great  that  he  shall  scarce 
be  able  to  turn  his  thoughts  upon  God. 

Behold,  after  these,  the  symptoms  of  this  last 
infirmity,  forerunners  of  death,  and  harbingers 
of  thy  last  end,  which  certainly  in  themselves 
are  horrible,  and  to  the  beholders  terrible. 
The  stomach  swelleth,  the  speech  faileth,  the 

*  Galatians,  vi. 


90  BLESSED    ALCANTARA, 

feet  begin  to  die,  the  knees  wax  cold,  the  nos- 
trils fall,  the  eyes  sink,  the  face  waxeth  pale, 
the  tongue  can  no  longer  perform  its  office ; 
finally,  the  striving  of  the  soul  going  out  of  the 
body,  disturbeth  all  the  senses,  and  leaveth 
them  wholly  without  vigor. 

But  who  is  able  to  express  the  anguish  of  the 
soul,  which  is  far  greater  ?  for  then  it  is  in  a 
mighty  agony,  both  in  regard  of  the  doubtful 
event  of  her  salvation,  and  of  the  strict  ac- 
count she  is  presently  to  make  of  the  deeds  of 
her  whole  life ;  as  also,  because  she  naturally 
loveth  the  body  ;  she  cannot  be  separated  from 
it  but  with  great  affliction,  especially,  knowing 
not  what  shall  become  of  her. 

Having  well  contemplated  the  soul  depart- 
ing the  body,  thou  must  yet  make  two  journies 
more :  one  in  accompanying  the  body  to  the 
grave,  the  other  in  following  the  soul  to  the 
deciding  of  her  cause.  And  thou  shalt  see  the 
event  of  both.  Mark,  therefore,  the  dead  car- 
cass how  they  prepare  a  winding  sheet  for  it. 
What  expedition  they  use  to  carry  it  out  of  the 
house.  Consider  the  solemnity  and  rites 
wherewith  it  is  carried  to  the  grave.  How 
the  bells  ring,  and  every  one  inquire  of  the 
dead.  The  office  of  the  church  also,  the  pray- 
ers of  the  standers  by,  the  doleful  tune  of  the 
church,  while  the  body  is  carried  to  the  grave 
and  buried.  The  tears  of  friends  and  kindred, 
and  all  those  ceremonies  which  are  wont  to  be 
performed  about  the  dead. 


OF    MEDITATION.  91 

Leaving  the  body  under  the  earth,  acconn- 
pany  the  soul  passing  to  a  new  and  unknown 
region,  where  she  expecteth  the  sentence  of 
the  eternal  judge.  Imagine  with  thyself  that 
thou  art  present  at  this  tribunal,  and  the  whole 
court  of  heaven,  waiting  with  deep  silence, 
and  great  attention,  the  event  and  sentence  of 
this  judgment,  here  must  be  given  a  strict  ac- 
count of  all  receivings  and  disbursements.  I 
say  account,  of  thy  life,  of  thy  goods,  of  thy 
family,  of  the  divine  inspirations,  of  the  means 
and  occasions  to  live  well,  and  finally,  of  the 
blood  of  Jesus  Christ,  and  the  use  of  his  sacra- 
ments, and  according  as  his  account  is,  so  the 
sentence  shall  be  pronounced. 

A  MEDITATION  FOR  THURSDAY. 

This  day  thou  shalt  meditate  upon  the  latter 
judgment,  to  the  end,  that  thou  mayest  stir  up 
in  thy  soul  two  principal  effects,  which  every 
Christian  soul  ought  to  have,  to  wit,  the  fear 
of  God  and  hatred  of  sin. 

Place,  therefore,  first  before  thine  eyes,  how 
terrible  that  day  will  be,  wherein  all  the  liti- 
gious causes  of  the  sons  of  Adam  shall  be  de- 
cided, and  a  final  end  put  to  the  processes  of 
our  whole  life,  and  what  shall  be  ordained  of 
those  for  all  eternity,  shall  be  publicly  pro- 
nounced to  the  view  of  the  whole  world. 

This  day  comprehendeth  in  it,  all  the  days 
of  all  ages,  past,  present,  and  to  come ;  and 


92  BLESSED    ALCANTARA, 

exacteth  a  severe  account  of  all  the  actions 
of  all  men,  pouring  out  all  the  fury  upon  nnen, 
heaped  up  together  from  forepassed  ages  ;  be- 
cause then  the  torrent  of  Almighty  God's  ven- 
geance shall  overflow  beyond  its  limits,  rushing 
with  a  greater  violence,  by  how  much  more  it 
was  the  longer  detained,  and  at  once  shall 
overwhelm  all  iniquity  from  the  creation  of  the 
world. 

Consider,  secondly,  the  dreadful  signs  which 
shall  go  before  this  day.  For  our  Saviour 
saith :  Erimt  sig?ia  in  sole,  et  hina,  et  stellis.* 
And  all  creatures  of  heaven  and  earth  shall 
tremble,  understanding  their  ruin  to  be  at 
hand.  Men  also,  as  our  Saviour  saith,  worn 
and  withered  away,  perceiving  the  horrible 
raging  of  the  sea  ;  and  they,  themselves,  scarce 
a  hair's  breadth  distant  from  death.  Seeing 
also,  the  mighty  risings  and  inundations  of  the 
water ;  and  by  these  conjecturing  the  calami- 
ties and  misery  these  prodigious  signs  threaten 
to  the  world,  will  be  amazed  with  such  a  hor- 
ror, that  they  will  be  without  life,  without 
voice,  without  color,  or  human  shape ;  they 
will  be  dead  before  they  die,  dreading  their 
damnation  before  the  sentence  be  pronounced, 
imagining  the  future  pain,  by  their  present 
distemper.  Then  every  one  out  of  exceeding 
fear,  will  be  so  solicitous  of  himself,  that  he 
will  nothing  regard  others  whosoever  they  be, 

*  Luc.  c.  xxi.  V.  25. 


OF    MEDITATION.  93 

parents,  or  husbands,  or  wives,  or  friends,  or 
companions. 

Imagine,  thirdly,  the  universal  deluge  of  fire, 
which  shall  go  before  this  judgment ;  that 
dreadful  noise  of  the  trumpet,  which  one  of 
the  archangels  shall  blow,  wherewith  all  the 
people  of  the  whole  world  shall  be  summoned 
together,  in  one  place,  making  their  appear- 
ance before  the  judgment  seat ;  and  last  of  all, 
that  dreadful  majesty,  the  supreme  judge  of 
the  quick  and  dead,  shall  assume  to  himself 
upon  this  tribunal. 

Fourthly,  consider,  what  exact  account 
shall  be  required  of  every  one.  Holy  Job  saith: 
**  Vere  scio  quod  ita  sit :  et  quod  non  justificelur 
homo  compositifs  Deo.  Si  voluerit  contendere 
cum  fo,  non  potent  ei  respondere  unum  pro 
miUe.'^=^  "  Indeed,  I  know  it  is  so,  and  that 
man  cannot  be  justified,  compared  with  God. 
If  he  will  contend  with  him,  he  cannot  answer 
him  one  for  a  thousand."  What  then  shall 
become  of  man,  when  God  shall  begin  to  han- 
dle him  according  to  the  rigor  of  his  justice, 
when  he  shall  speak  to  his  conscience  inwardly? 

O  wicked  and  perverse  man,  what  hast  thou 
seen  in  me,  that  out  of  the  height  of  impiety, 
despising  me,  thou  shouldst  join  with  my  ene- 
mies 1  I  have  created  thee  according  to  mine 
own  image  and  likeness  :  1  have  illuminated 
thee  with  the  lioht  of  faith :  I  have  seasoned 


"a* 


Job,  c.  ix.  V.  23. 


94  BLESSED   ALCANTARA, 

thee  in  the  Christian  faith  from  thy  infancy:  I 
have  redeemed  thee  with  nny  own  blood :  for 
thy  sake  I  have  fasted,  watched,  prayed,  un- 
dergone tedious  journies,  sweat  blood,  and  en- 
dured many  more  miseries  in  the  course  of  my 
life  :  for  the  love  of  thee,  I  have  suffered  per- 
secutions, injuries,  blasphemies,  and  the  very 
cross  itself.  This  cross  is  my  witness,  these 
nails  my  witnesses,  which  thou  seest  imprinted 
in  my  hands  and  feet :  to  conclude,  heaven 
and  earth  that  did  behold  my  passion  are  my 
witnesses.  How  I  have  drawn  thy  soul.  How 
I  have  redeemed  thee  with  the  ransom  of  my 
precious  blood. 

How  hast  thou  esteemed  this  precious  pearl? 
bought  by  me  with  an  inestimable  price.  O 
generation  of  vipers,  why  hast  thou  chosen  to 
serve  my  enemy  with  a  great  deal  of  pain,  and 
neglected  thy  duty  towards  me,  thy  Creator, 
and  Redeemer,  which  thou  mightest  have  per- 
formed with  a  great  deal  of  pleasure.  I  have 
called  thee,  and  thou  wouldst  not  answer  to 
my  vocation.  I  have  knocked  at  the  door  of 
thy  heart,  and  thou  hast  refused  me  entrance. 
I  have  stretched  my  arms  upon  the  cross,  and 
thou  hast  not  regarded  me,  thou  despiseth  my 
counsels,  promises,  and  threatenings.  Pro- 
nounce, therefore,  0  ye  angels,  the  sentence, 
and  be  judges  betwixt  me  and  my  vineyard. 
"  Quid  est  quod  dehui  uttraj'acere  vinese  me% 
ut  non  feci  ei  P^'     "  What  is   there    that    I 


OF   MEDITATIOPT.  95 

ought  to  do  more  to  my  vineyard,  that  I  have 

not  done  to  it."* 

What  will  the  reprobate  and  scoffers  at  di- 
vine mysteries  answer  ?  they  that  have  hissed 
at  virtue,  derided  simplicity,  and  observed  bet- 
ter the  laws  of  the  world  than  of  God;  they 
that  have  stopped  their  ears  at  the  voice  of 
God  ;  they  who  have  contemned  bis  divine  in- 
spirations ;  they  who  have  been  rebellious 
against  his  commandments,  and  ungrateful  for 
his  benetits.  What  will  those  libertines  say, 
who  letting  themselves  loose  to  all  vices,  have 
lived  as  if  there  were  no  God  at  all,  or  that  he 
did  not  regard  the  things  that  are  done  below. 
What  will  those  say,  who  have  follov,^ed  their 
commodities,  gust,  and  pleasure  for  a  law, 
*^  Quid  J'acietis  in  die  visitaiionis  et  calamitaiis 
de  longe  venientis,  ad  cujus  confuegietis  auxil- 
ium  P  et  ubi  derelinquetis  gloriam  vestram  ut 
non  incurvimiiii  sub  vinculo  et  cum  interjectis 
cadatis  f'  "  What  will  ye  do  in  the  day  of 
visitation  and  of  calamity  coming  from  afar  ? 
To  whose  help  will  ye  flee,  and  where  will  ye 
leave  your  glory,  that  ye  be  not  bowed  under 
the  bond,  and  fall  with  the  slain  ?" 

Fifthly,  consider,  that  terrible  sentence, 
which,  after  judgment,  the  supreme  Judge  pro- 
nounceth  against  the  wicked  ;  which  he  will 
thunder  out  with  such  a  dreadful  noise,  that  at 
the  sound  thereof,  the  ears  of  the  standers  by 

*  Isaias,  c.  v.  v.  3,  4. 


96  BLESSED    ALCANTARA, 

will  ring,  as  the  prophet  Isaias  saith  :*  ^^Labia 
ejus  repleta  sunt  indignatione,  et  Ihigua  ejus 
quasi  ignis  devorans.'"  "  His  lips  are  filled 
with  indignation,  and  his  tongue  as  a  devouring 
fire."  For  what  flannes  can  be  so  ardent  as 
those  words:  "'Discedite  a  me  maledicti  in  ignum 
9Sternum,qui  paratiis  est  Diabolo  et  angelis  ejus^ 
"  Go  from  me,  O  ye  cursed  into  everlasting  fire, 
prepared  for  the  Devil  and  his  angels."  Every 
word  of  which  sentence,  is  full  of  bitter  tor- 
ment. For  who  is  able  to  comprehend  what 
this  separation  is,  what  curse,  what  fire,  what 
society,  and,  finally,  what  eternity,  to  which 
the  wicked  are  adjudged  by  force  of  this  sen- 
tence? 

A  MEDITATION  FOR  FRIDAY. 

This  day  thou  shalt  meditate  upon  the  tor- 
ments of  bell,  that  duly  pondering  them,  thou 
may  est  have  more  awe  of  Almighty  God,  and 
a  greater  hatred  of  sin.  St.  Bonaventuref 
teacheth,  that  these  torments  are  to  be  consi- 
dered according  to  certain  similitudes  set  down 
by  holy  men,  concerning  this  matter.  Where- 
fore, it  will  not  be  beside  our  purpose  (as  the 
same  Doctor,  in  the  same  place  saith,)  to  ima- 
gine hell  a  horrible  confused  chaos,  a  lake  un- 
der the  earth,  a  deep  fiery  dungeon ;  or  as  a 
spacious  city,  dark  and  terrible,  burning  with 


*  Isaias,  c.  xxx.  v.  27. 

j-  D.  Bonaven.  in  Fas.  cap.  3, 


OF    MEDITATION.  97 

obscure  and  fearful  tire,  filled  with  wailings, 
bowlings,  weeping,  for  the  inexplicable  pains. 

In  this  miserable  and  unhappy  place,  are 
two  kinds  of  torments,  pana  sensus^  et  pcena 
dam?ii,  the  punishment  of  sense,  and  the  pun- 
ishment of  loss  of  Almighty  God. 

Consider  that  there  is  no  outward  or  inward 
sense  of  the  damned,  which  is  not  afflicted  with 
a  proper  torment ;  for  as  the  damned,  in  all 
their  members  and  senses,  have  offended  God, 
using  them  as  instruments  and  weapons  where- 
by, neglecting  the  society  and  law  of  God, 
they  served  sin,  so  the  divine  justice  hath  or- 
dained that  every  sense,  according  to  their  de- 
sert, should  be  tormented  with  a  proper  pun- 
ishment ;  the  wanton  and  lascivious  eyes,  shall 
be  tortured  with  the  hideous  aspect  of  devils. 
The  ears  which  were  open  to  lies,  detrac- 
tions, and  other  impurities,  shall  ring  with  un- 
wonted clamors,  outcries,  and  blasphemies. 
The  noses  which  were  delighted  with  sweet 
odors  shall  be  poisoned  with  an  intolerable 
stink.  The  taste  which  was  glutted  with 
dainty  fare,  shall  be  tormented  with  intolerable 
hunger  and  thirst.  The  tongue  which  uttered 
detractions  and  murmurings,  shall  drink  the 
gall  of  dragons.  The  wanton,  which  gave 
consent  to  their  brutish  desires,  shall  be  frozen 
with  extreme  cold,  and  as  holy  Job  saith  :* 
**^d  nimium  calorem  transeat  ab  aquis  nivium:'^ 


98  BLESSED    ALCANTARA, 

"  Let  him  pass  from  the  snow  waters  to  exces- 
sive heat." 

The  interior  senses  also  shall  not  want  their 
torments,  the  imagination  shall  not  be  torment- 
ed with  the  apprehension  of  present  pains,  the 
memory  with  the  calling  to  mind  of  forepast 
pleasures,  the  understanding  with  the  fear  of 
future  griefs,  the  will  with  an  incredible  hatred 
and  raging  towards  God. 

There,  as  St.  Gregory  saith,  shall  be  intole- 
rable cold,  unquenchable  fire,  a  never  dying 
worm,  a  stench  which  none  is  able  to  endure, 
horrid  darkness,  grievous  whippings,  visages  of 
devils,  confusion  of  sinners,  and  desperation  of 
all  good. 

Tell  me,  1  pray  thee,  couldst  thou  endure 
one  little  moment  the  least  part  of  these  tor- 
ments? surely  it  would  be  very  grievous,  if 
not  intolerable  for  thee.  What  then  will  it  be 
to  suffer  this  whole  inundation  of  evils,  at  one 
time  in  all  thy  members  and  senses,  external 
and  internal,  not  one  or  a  thousand  nights,  but 
for  all  eternity  1  What  sense,  what  tongue, 
what  mind  of  man  is  able  to  conceive  or  ex- 
press these  things  ? 

Neither  are  these  the  greatest  torments  the 
damned  suffer.  There  remaineth  yet  a  more 
grievous,  which  the  divines  do  call  the  punish- 
ment of  loss,  which  consisteth  in  the  perpetual 
privation  of  the  beatifical  vision  of  God  and  his 
saints,  and  of  all  that  glorious  and  blessed  so- 
ciety.    For  that  is  the  greatest  torment  that 


OF   MEDITATION.  99 

depriveth  man  of  the  most  excellent  good. 
Seeing,  therefore,  that  God  is  that  effectual 
and  chief  good  of  all  goods,  to  be  deprived  of 
him  wust  needs  be  the  greatest  of  all  evils. 

These  are  the  general  torments  of  the 
damned  ;  besides  these,  there  are  other  parti- 
cular torments,  wherewith  every  one  accord- 
ing to  their  sins  are  afflicted.  The  proud,  the 
envious,  the  covetous,  the  luxurious,  and  other 
vicious  have  their  peculiar  torments  ;  the  mea- 
sure of  pain  there,  shall  be  proportionable  to 
their  glory  and  pleasure  here;  poverty  and 
want  to  plenty,  hunger  and  thirst  to  gluttony 
and  to  former  delights. 

To  all  these  aforesaid  torments,  eternity  is 
yet  to  be  added,  which  is,  as  it  were,  the  seal 
and  key  of  all  the  rest ;  for  if  at  length  they 
should  have  an  end,  they  were  some  way  tole- 
rable. That  which  is  restrained  to  a  certain 
time  cannot  be  so  insufferable  ;  but  this  pun- 
ishment is  everlasting,  without  solace,  without 
relaxation,  without  diminution,  where  remain- 
eth  no  hope  of  an  end  of  their  torments,  or 
tormentors,  or  themselves  that  suffer  them,  but 
is,  as  it  were,  a  perpetual  and  irrevocable  ban- 
ishment, never  to  be  recalled,  which  is  a  thing 
of  importance  to  be  noted,  that  the  mind  may 
be  stirred  up  thereby,  to  that  saving  fear  and 
love  of  God. 

From  the  eternity  of  torments  proceedeth 
that  great  hatred  wherewith  they  are  incensed 
against  God.  Hence  proceed  these  horrible 
blasphemies  and  curses,  which  with  their  im. 


100  BLESSED  ALCANTARA, 

pure  mouths  they  rail  at  God,  saying,  cursed 
be  God  who  hath  created  us,  and  hath  con- 
demned us  to  an  everlasting  death,  which  doth 
so  oppress  and  torment  us,  that  notwithstand- 
ing never  killeth.  Cursed  be  his  power,  which 
doth  so  grievously  afflict  us.  Cursed  be  his 
wisdom,  that  hath  laid  open  all  our  wicked- 
ness. Cursed  be  his  justice,  that  hath  exacted 
eternal  punishment  for  temporal  sins.  Cursed  be 
his  cross,  which  hath  not  benefitted  us.  Cursed 
be  his  blood,  that  was  shed,  seeing  it  requiretb 
revenge  against  us.  Cursed  be  the  Mother  of 
God,  who  although  she  be  pious  and  propi- 
tious to  all,  yet  notwithstanding  hath  showed 
herself  to  us  cruel  and  unmerciiul.  Cursed  be 
all  the  saints  of  God  reigning  with  Christ,  and 
rejoicing  at  our  miseries. 

These  are  the  hymns,  this  is  that  harsh  me- 
lody, which  the  damned  do  continually  jar, 
railing  at  the  Almighty  God  with  detested 
blasphemies  for  all  eternity. 

A  MEDITATION  FOR  SATURDAY. 

This  day  thou  shalt  meditate  upon  the  glory 
of  the  saints  of  God,  which  may  more  eagerly 
inflame  thy  soul,  to  contemn  the  vanities  of 
this  world,  and  aspire  to  that  eternal  felicity. 

To  the  end  thou  mayest  get  a  better  know- 
ledge and  gust  of  this  inestimable  glory,  consi- 
der these  five  things.  First,  the  excellency  of 
the  place.  Secondly,  the  joy  of  that  society. 
Thirdly,  the   vision  of   God.     Fourthly,   the 


OP    MEDITATION.  101 

glory  of  their  bodies.  Fifthly,  the  complete 
perfection  of  all  abundant  good. 

In  the  excellency  of  the  place,  take  notice 
of  the  admirable  and  wonderful  spaciousness 
of  it ;  in  approved  authors  thou  readest,  that 
the  least  of  the  fixed  stars  of  heaven,  is  bigger 
than  the  whole  earth,  and  some  of  them  do 
exceed  the  earth  two  or  three  hundred  times 
in  bigness.  Then  cast  up  thine  eyes  to  heaven, 
and  consider  the  innumerable  multitude  of 
them  in  the  firmament,  and  thou  shalt  see  a 
great  deal  of  void  space,  where  many  more 
may  be  placed,  how  canst  thou  then  but  be  as- 
tonished at  the  greatness  of  so  rare  a  fabric. 

Then  consider  the  beauty  of  that  place, 
which  no  tongue  is  able  to  express,  for  if  Al- 
mighty God,  in  this  place  of  banishment  and 
vale  of  misery,  hath  made  many  things  of  ad- 
mirable and  comely  hue ;  of  what  great  beau- 
ty, and  how  much  adorned  dost  thou  think 
that  place  to  be,  which  God  would  have  to  be 
the  ordinary  seat  of  his  glory,  the  palace  of  his 
majesty,  the  mansion  of  the  elect,  and  the  pa- 
radise of  all  pleasure  'I 

After  the  beauty  of  the  place,  consider  the 
nobility  of  the  inhabitants,  whose  number, 
sanctity,  riches,  and  glory,  are  far  beyond  our 
imagination.  St.  John  saith,the  multitude  are 
so  great  that  they  are  innumerable.  St.  Dio- 
nysius  affirmeth,  that  the  multitude  of  angels 
do  far  exceed  the  number  of  sublunary  crea- 
tures. Whom  St.  Thomas  following,  thinketh, 
that  as  the  heavens  by  many  degrees  exceed 


102  BLESSED    ALCANTARA, 

the  bigness  of  the  earth,  being  but,  as  it  were, 
a  point  of  them;  so  proportionably  the  glo- 
rious spirits  therein  contained,  do  surpass  all 
earthly  things.  What  can  be  thought  more 
admirable  ?  assuredly  this  well  pondered  would 
make  a  man  lose  himself  in  the  abyss  of  Al- 
onighty  God's  goodness. 

Yea,  without  comparison  every  one  of  these 
blessed  spirits  is  far  more  beautiful  to  the  eye 
than  all  this  visible  world.  Oh,  what  would  it 
be  to  contemplate  the  incomprehensible  num- 
ber of  so  rare  and  glorious  spirits,  and  to  under- 
stand their  several  offices  and  perfections  ? — 
How  the  angels  bring  messages ;  how  the  arch- 
angels minister;  how  the  principalities  triumph; 
how  the  powers  rejoice ;  how  the  dominations 
bear  sway ;  how  the  virtues  shine ;  how  the 
thrones  do  glitter  ;  how  the  cherubim  do  illu- 
minate ;  how  the  seraphim  do  burn  with  love; 
and  finally,  how  all  with  one  unanimous  con- 
sent, do  praise  Almighty  God. 

If  the  conversation  and  fellowship  of  good 
men  be  so  delightful,  what  pleasure  will  it  be, 
to  be  associated  with  so  great  a  multitude  of 
saints  ? — to  be  conversant  with  the  Apostles, 
to  talk  with  the  prophets,  to  discourse  with 
martyrs,  and  to  enjoy  the  blessed  familiarity  of 
all  the  elect  ?  Oh,  but  what  will  it  be  to  en- 
joy his  presence  whom  the  morning  stars  do 
magnify  ? — whose  beauty  the  sun  and  moon 
admire  ;  before  whom  the  holy  angels  and  all 
the  celestial  spirits  do  prostrate  themselves. 
That  summum  bonum,  that  infinite  good,  which 


OF  MEDITATION.  103 

in  itself  comprehendeth  all  good  whatsoever ; 
oh,  what  content  will  the  heart  of  man  feel,  to 
behold  him,  who  is  one  and  all :  who  although 
he  be  most  simple  without  composition,  yet 
containeth  in  himself  the  perfections  of  all 
things  created.  What  can  the  heart  of  man 
desire  greater  ? 

If  it  were  so  much  to  see  and  hear  king  So- 
lomon, that  the  queen  of  Saba  coming  from  far 
remote  parts,  moved  with  his  great  wisdom, 
should  say,  **  Beati  viri  tui,  et  beati  servi  tui, 
qui  slant  coram  te  semper  et  audiunt  sapientiam 
tuam  :"*  "  Blessed  are  thy  men,  and  blessed 
are  thy  servants,  who  stand  before  thee  always 
and  hear  thy  wisdom."  What  would  it  be  to 
behold  that  true  Solomon,  that  eternal  wisdom, 
that  immense  majesty,  that  inestimable  beauty, 
that  infinite  goodness  1  and,  which  is  more,  to 
enjoy  him  for  all  eternity. 

This  is  the  essential  and  truest  glory  of  the 
saints ;  this  is  the  last  end  and  centre  of  all  our 
wishes.  Consider,  moreover,  the  glory  of  their 
bodies,  which  shall  be  beautified  with  these 
four  gifts  :  subtility,  agility,  impassibility,  and 
clarity  ;  which  will  be  so  great,  that  every  one 
of  the  elect,  as  our  blessed  Saviour  saith,  shall 
glitter  like  the  sun  in  the  kingdom  of  his  father. 

If  one  only  sun  doth  so  rejoice  and  illumi- 
nate this  universe,  what  dost  thou  think  so 
many  brighter  suns  will  do,  which  shall  there 
shine  ? 

•  3  Reg.  c.  X.  V.  8. 


1 04  BLESSED     ALCANTARA, 

What  should  I  speak  of  other  joys  which 
there  shall  be  1  health  without  infirmity,  liber- 
ty without  violence,  beauty  without  deformity, 
immortaUty  without  corruption,  abundance 
without  want,  rest  without  trouble,  security 
without  fear,  riches  without  poverty,  joy  with- 
out sorrow,  honor  without  contradiction. 
There,  as  St.  Augustine  saith,*  shall  be  true 
glory,  when  every  one  shall  be  commended 
without  error  or  flattery.  True  honor  shall 
be  denied  to  none  that  is  worthy  of  it,  and  it 
shall  be  given  to  none  unworthy,  neither  shall 
any  unworthy  attempt  it  there,  where  none 
shall  be  permitted  but  the  worthy.  There 
shall  be  true  peace,  where  they  shall  suffer  no 
contradiction  from  themselves  or  others ;  the 
reward  of  virtue  shall  be  he  which  gave  virtue. 
And  he  hath  promised  to  give  himself,  than 
which  nothing  can  be  better,  or  greater.  For 
what  other  thing  is  it,  that  he  spake  by  the 
prophet:  "^ro  illormn  Deus,  et  ipsi  erunt  mihi 
plebs :"  "  I  will  be  their  God,  and  they  shall 
be  my  people."  If  I  do  not,  who  is  it  that  can 
satiate  their  souls  ?  I  will  be  that  good  which 
can  possibly  be  desired  of  man,  their  life,  their 
peace,  their  honor.  For  so  is  that  understood 
which  the  Apostle  speaketh:  "  Ut  sit  Dens  in 
omnibus  :"  "  that  God  be  in  all."  He  shall  be 
the  end  of  all  our  desires,  which  shall  be  con- 
templated without  end,  shall  be  loved  without 
tediousness,  shall  be  praised  without  ceasing. 

*  D.  August.  1.  22.  de  Civit.  Dei.  cap.  30. 


OF  MEDITATION.  1 05 

The  place  of  the  saints,  if  thou  dost  behold 
the  spaciousness  of  it,  it  shall  be  most  ample  , 
if  the  beauty,  most  delicious ;  if  the  splendor, 
most  exceedingly  bright.  There  shall  be  ad- 
mirable delightful  society,  no  vicissitude  of 
times,  the  day  shall  not  succeed  the  night,  nor 
the  night  the  day,  but  all  time  shall  be  there 
alike.  There  shall  be  one  perpetual  spring, 
which  the  Holy  Ghost,  with  a  wonderful  tem- 
per, shall  always  make  green  and  flourishing; 
there  shall  all  celebrate  everlasting  holidays, 
rejoicing  with  unspeakable  gladness;  there 
shall  all  sound  their  instruments  of  music  and 
sing  praises  to  him,  by  whose  power  they  live 
and  reign  for  all  eternity. 

O  celestial  city,  secure  habitation,  palace 
flowing  with  all  delights,  people  without  mur- 
muring, quiet  citizens,  men  without  poverty. 
Oh,  that  I  may  at  length  enjoy  thee.  Oh,  that 
the  days  of  my  banishment  were  ended. 
When  will  that  joyful  day  come  1  When 
shall  I  go  out  of  this  mortality  ?  When  shall 
I  come  and  appear  before  thy  face,  O  God. 

A  MEDITATION  FOR  SUNDAY. 

This  day  thou  shalt  spend  in  recogitating 
Almighty  God's  benefits,  that  thou  mayest  be 
grateful  to  him  for  the  same,  and  thy  heart  in- 
flamed with  the  love  of  him,  that  hath  heaped 
so  many  favors  upon  thee ;  which  seeing  they 
be  innumerable,  thou  shalt  take  four  uf  the 


106  BLESSED  ALCANTARA, 

chief  to  thy  consideration,  which  are,  the  bene- 
fits of  thy  creation,  preservation,  redemption, 
and  vocation,  besides  particular  benefits  spe- 
cially bestowed  upon  thee. 

Touching  the  benefit  of  thy  creation,  exa- 
mine diligently  what  thou  wert  before,  what 
God  hath  given  thee  when  thou  hadst  no  pre- 
cedent merits.  Behold  thy  comely  body  well 
composed  of  its  members  and  senses ;  look 
upon  thy  noble  soul,  beautified  with  these  ex- 
cellent faculties,  the  understanding,  will,  and 
memory. 

Remember,  that  when  he  gave  thee  thy  soul, 
he  gave  thee  all  things,  seeing  there  is  no  per- 
fection in  any  creature,  which  is  not  found 
more  excellent  in  the  soul  of  man.  Hence  it 
manifestly  followeth,  that  when  God  bestowed 
this  great  benefit  upon  thee,  he  with  it  bestow- 
ed what  else  soever  thou  hast. 

Concerning  the  benefit  of  thy  conservation 
and  preservation,  consider,  that  all  thy  being 
dependeth  upon  the  divine  providence  and  dis- 
posure,  without  which,  thou  canst  not  move  a 
foot,  or  subsist  the  least  moment  of  time. 
Moreover,  for  thy  use  he  hath  created  the 
whole  universal  world,  and  all  things  therein 
contained ;  the  earth,  the  sea,  birds,  fishes, 
beasts,  plants,  nay  the  very  angels  themselves 
he  hath  ordained  to  do  thee  service.  Consider 
thy  health,  the  strength  of  limbs,  and  thy  very 
life  itself,  which  thou  enjoyest,  to  be  the  great 
benefits  of  Almighty  God,  who,  by  daily  nou- 


OF  MEDITATION.  107 

rishment  and  other  temporal  helps,  conserveth 
all  these  in  their  proper  vigor.  Observe  the 
miseries  and  tribulations  unto  which  other 
nnortal  men  are  subject,  into  which,  as  others, 
thou  hadst  easily  fallen,  had  not  the  divine 
goodness  protected  thee. 

In  the  benefit  of  thy  redemption,  consider 
the  abundant  good,  both  in  quantity  and  qua- 
lity, which  he  hath  purchased  to  thee  by  it. 

Then  call  to  mind  the  bitterness  of  his  tor- 
ments, which  he  suffered  in  soul  and  body  to 
ease  thee;  and  that  the  acknowledgment  of 
these  favors  may  take  a  greater  impression  in 
thee,  in  the  mystery  of  his  passion  take  notice 
of  these  four  things.  First,  who  is  it  that  suf- 
fereth ;  secondly,  what  he  suffered  ;  thirdly, 
for  whom  he  suffered  ;  fourthly,  why  he  suf- 
fered. 

He  that  suffered,  was  God ;  what  he  suflfer- 
ed,  were  the  most  grievous  torments,  and  such 
that  never  any  mortal  man  did  endure  the  like. 

For  whom  ?  for  most  ungrateful  creatures, 
cursed  and  worthy  of  hell  fire. 

Why  1  not  for  any  commodity  or  profit  of 
his  own,  or  that  we  had  merited  so  much  by 
our  precedent  merits,  but  only  moved  to  it  by 
his  infinite  love  and  bounty  towards  us. 

Concerning  the  benefit  of  thy  vocation,  con- 
sider the  grace  he  gave  thee,  when  he  infused 
into  thee  the  Christian  faith,  by  the  receiving 
of  baptism  and  other  sacraments,  when  he  did 
enrol  thee  in  the  book  of  his  eternity  amongst 


108 


BLESSED  ALCANTARA, 


faithful  souls.  If,  after  thy  first  vocation, 
when  by  sin  thou  hadst  lost  the  innocence  of 
baptisnn,  he  hath  drawn  thee  again  out  of  the 
mire  of  thy  own  corruption,  restored  thee  to 
grace,  and  brought  thee  back  again  into  the 
way  of  thy  own  salvation.  What  thanksgiv- 
ing oughtest  thou  to  render  unto  him  for  so 
great  a  benefit  ?  How  great  was  his  mercy 
to  thee,  that  with  longanimity  he  expected  so 
many  years  ;  that  hepermitted  thee  to  spend 
thy  days  in  so  great  impurity  of  wickedness  ; 
that  he  hath  often  visited  thee  with  good  and 
holy  inspirations ;  that  he  did  not  cut  off  the 
thread  of  thy  perverse  life,  as  he  served  others 
in  the  same  place  ;  to  conclude,  that  he  called 
thee  with  such  efiicacious  grace,  that  he  re- 
stored thee  from  death  to  life,  and  opened  thine 
eyes  to  contemplate  his  clear  light  ?  How 
great  was  his  clemency  towards  thee,  that  he 
supported  thee  with  his  grace,  not  to  return 
back  again  to  thy  former  sins,  but  to  overcome 
the  enemies  of  mankind,  and  constantly  to  per- 
severe in  a  virtuous  cause. 

These  are  the  common  benefits.  Besides 
these,  there  are  many  secret  ones,  known  to 
none  but  those  that  receive  them,  and  others, 
which,  indeed,  are  not  clearly  known  unto 
themselves,  but  only  to  him  that  bestowed 
them.  How  often  for  thy  pride,  arrogance, 
ingratitude,  and  sloth,  hast  thou  deserved  to  be 
Jeft  of  God,  as  many  for  less  causes  have  been? 
Yet,  notwithstanding,  he  would  not  ?     How 


OF    MEDITATION.  109 

often  hath  God,  with  his  singular  providence, 
exempted  thee  from  evil,  removed  occasions  of 
offending,  broken  the  snare  that  the  enemy  had 
laid  for  thy  perdition,  hath  frustrated  his  ex- 
pectation, and  would  not  permit  that  his  coun- 
sels and  machinations  should  prevail  against 
thee?  How  often  hath  he  done  to  us  as  he 
did  to  St.  Peter  in  the  gospel;  "  Ecce  Satayias 
expelwit  xos,  lit  criharet  sicut  triticum  :  Ego 
autem  rogavi  pro  te  ut  nan  deficiatjides  tua  :" 
"■  Behold  Satan  hath  desired  to  have  you  that 
he  may  sift  you  as  wheat,  but  I  have  prayed 
for  thee  that  thy  faith  fail  not."*  And  who 
can  know  these  secret  benetits  but  God  alone? 
benefits  which  are  palpable,  are  easy  to  be 
seen,  but  those  which  are  private,  consisting 
in  the  working  of  good,  or  preventing  of  ill, 
the  mind  of  man  cannot  perfectly  comprehend. 
Wherefore,  it  is  meet  and  convenient  to  reason, 
that  we  should  render  immortal  thanks  to  God, 
for  all  these  benefits,  and  confess  ingenuously, 
that  we  have  received  more  than  we  are  able 
to  restore,  and  that  our  obligations  towards  him 
are  so  great,  that  with  any  goods  of  ours  we 
shall  never  live  to  requite  them,  when  we  can- 
not so  much  as  number  or  comprehend  them 
in  our  understanding. 

*  Luc.  c.  xxii.  V.  31. 


no  BLESSED    ALCANTARA, 

CHAPTER  III. 

OF  THE  TIME  AND  FRUIT    OF    THESE    MEDITATIONS. 

Behold,  Christian  reader,  thou  hast  seven 
former  meditations,  acconmiodated  to  every 
day  of  the  week ;  not  so  that  it  is  an  offence 
to  meditate  upon  another  matter ;  when,  as 
we  said  before,  whatsoever  inflameth  the  heart 
to  the  love  and  fear  of  God,  and  to  the  keep- 
ing of  his  commandments,  may  profitably  be 
assumed  for  matter  of  meditation.  We,  there- 
fore, out  of  so  great  a  number,  have  selected 
these,  both  for  that  they  contain  the  chief  mys- 
teries of  our  faith,  and  that  in  them  is  force 
and  efficacy,  to  rouse  up  our  souls  to  the  love 
and  fear  of  God  :  as  also  to  set  before  novices, 
which  have  need  of  a  guide,  prepared  and,  as 
it  were,  fore-chewed  matter,  lest  they  con- 
fusedly wander  up  and  down  in  this  spacious 
field,  without  any  certainty,  now  meditating 
upon  one  thing,  and  presently  on  another. 

Moreover,  these  meditations,  as  we  have 
The  former  ^^^^  elsewhere,  suit  best  with  those 
meditations  who  do  begin  to  turn  from  Almighty 
to  whom  God  from  their  wicked  courses. 
they  proper-  For  these  had  need  to  be  helped  by 
y  e  ong.  ^^^  consideration  of  these  things,  to 
the  detestation  and  horror  of  sin,  the  fear  of 


OF    MEDITATION.  Ill 

God,  the  contempt  of  the  world,  which  are, 
as  it  were,  the  first  steps  to  the  amendment  of 
our  former  perverse  life  ;  therefore,  it  is  good, 
that  they  should  sometimes  insist  in  them,  that 
they  may  have  the  better  foundation  for  other 
ensuing  virtues. 


112  BLESSED     ALCANTARA, 


SEVEN  OTHER  MEDITATIONS 

OF 

THE  PASSION  OF  OUR  LORD, 


AND    THE    MANNER   HOW    IT    OUGHT    TO     BE    MEDI- 
TATED   UPON. 


CHAPTER   IV. 

Here  follow  seven  other  meditations  of  the 
passion  of  Christ,  his  resurrection,  and  ascen- 
sion into  heaven ;  to  which,  others  of  his  holy 
life  may  well  be  added. 

But  we  must  note,  that  in  the  passion  of  our 
blessed  Saviour,  six  things  chiefly  are  to  be 
meditated  upon.  First,  the  bitterness  of  his 
sorrow,  that  we  may  compassionate  with  him. 
Secondly,  the  greatness  of  our  sins,  which  were 
the  cause  of  his  torments,  that  we  may  abhor 
them.  Thirdly,  the  greatness  of  the  benefit, 
that  we  may  be  grateful  for  it.  Fourthly,  the 
excellency  of  the  divine  charity  and  bounty 
therein  manifested,  that  we  may  love  him  more 
fervently.  Fifthly,  the  conveniency  of  the 
mystery,  that  we  may  be  drawn  to  admiration 
of  it.     Lastly,  the  multiplicity  of  virtues  of  our 


OF  MEDITATlOiV.  113 

blessed  Saviour  which  did  shine  in  this  stupen- 
dous mystery,  that  we  may  partly  imitate  and 
partly  admire  them ;  wherefore,  in  the  midst 
of  these  meditations,  let  us  sometimes  compas- 
sionate with  our  blessed  Saviour  in  the  extre- 
mity of  his  sorrows  ;  extreme  indeed,  both  by- 
reason  of  the  tenderness  of  his  body,  as  also, 
for  the  great  affection  he  bore  unto  our  souls. 
He  did  suffer  them  without  any  manner  of 
consolation,  as  we  shall  speak  hereafter  in  its 
proper  place.  Sometimes  let  us  stir  up  in  our- 
selves compunction  for  our  sins,  which  were  the 
cause  of  these  his  great  sufferings.  Sometimes 
let  us  kindle  in  our  souls  an  ardent  atfection, 
considering  his  great  affection  towards  us, 
which  upon  the  cross  he  declared  and  mani; 
fested  to  the  whole  world.  And  the  benefit 
which  he  bestowed  upon  us  in  his  passion,  be- 
cause he  bought  us  with  the  inestimable  price 
of  his  precious  blood,  of  which  only,  we  reap 
the  benefit  and  commodity.  Sometimes  let  us 
ruminate  upon  the  conveniency  of  the  manner, 
his  eternal  wisdom  would  be  pleased  to  choose, 
to  cure  our  miseries,  to  satisfy  for  our  sins,  to 
relieve  our  necessities,  to  make  us  partakers  of 
his  glory,  to  repress  our  pride,  to  induce  us  to 
the  love  and  joyful  suffering  of  poverty,  inju- 
ries, austerity,  and  all  commendable  laborious 
exercises.  Moreover,  it  will  not  be  besides  the 
matter,  to  look  into  the  admirable  examples 
which  did  principally  shine  in  the  life  and  pas- 
sion of  our  sweet  Saviour,  his  meekness,  pa- 
8 


114  BLESSED    ALCANTARA, 

tience,  obedience,  mercy,  poverty,  charity,  hu- 
mility, bounty,  modesty,  and  other  of  his  rare 
virtues,  which  in  all  his  actions  did  glitter  like 
stars  in  the  firmament.  And  chiefly  to  this 
end,  let  us  meditate  upon  these  things,  that,  as 
near  as  we  can,  we  may  imitate  them.  Let 
us  shake  oif  sloth,  and  elevate  our  souls,  that 
as  much  as  in  our  power  iieth,  with  the  help 
of  his  holy  grace,  we  may  trace  his  sacred 
footsteps.  This  is  the  best  and  most  profitable 
method  of  meditating  upon  our  blessed  Sa- 
viour's passion,  that  is  to  say,  that,  thereby  we 
be  drawn  to  imitation,  and  so  to  be  wholly 
transformed  into  our  blessed  Saviour,  that  each 
one  may  say  with  the  Apostle  :  "  Vivo  aiitem, 
jam  nofi  ego,  vivit  vero  in  me  ChristusJ^  "And 
now  I  live,  but  not  J,  but  Christ  in  me."  More- 
over, in  meditating  our  blessed  Saviour's  pas- 
sion, we  must  set  him  before  the  eyes  of  our 
souls,  imagining  that  we  see  as  present  the 
pangs  of  his  heavy  suflferings ;  and  we  must 
not  only  insist  upon  the  bare  history  of  his  pas- 
sion, but  we  must  consider  other  circumstances; 
namely,  these  four ;  first,  who  it  is  that  sufTer- 
eth?  secondly,  for  whom?  thirdly,  how?  fourth- 
ly, why?  First,  he  that  suffereth,  is  God,  om- 
nipotent, infinite,  immense.  For  whom?  the 
most  ungrateful  creature  in  the  world,  and  less 
regarding  his  benefits.  How  ?  with  most  pro- 
found humility,  charity,  bounty,  meekness, 
mercy,  patience,  modesty,  &c.  Why  ?  not 
for  his  own  commodity,  nor  our  merits,  but  for 


OF   MEDITATION.  115 

his  immense  piety,  mercy,  goodness  and  love 
towards  us. 

Last  of  all,  let  us  not  only  contemplate  his 
outward,  but  his  inward  torments,  for  much 
more  may  be  considered  in  the  soul  than  in  the 
body  of  Christ,  both  for  the  more  sensible  feel- 
ing of  his  passion  there,  as  also  for  divers  other 
considerations  therein.  Thus,  having  set  down 
this  short  preface,  let  us  proceed  to  the  hand- 
ling of  the  mysteries  themselves  of  our  blessed 
Saviour's  passion. 


116  BLESSED    ALCANTARA, 


SEVEN  OTHER  MEDITATIONS. 


A  MEDITATION  FOR  MONDAY. 

This  day,  after  thou  bast  signed  thyself  with 
the  sign  of  the  cross,  thou  shalt  meditate  upon 
the  washing  of  the  disciples  (eet,  and  institu- 
tion of  the  blessed  sacrament. 

Consider,  O  my  soul,  at  this  supper,  sweet 
Jesus  himself  to  be  present,  contemplate  that 
inestimable  example  of  humihty,  which  he 
there  proposed  unto  thee  for  imitation  ;  when 
rising  from  the  table  where  he  sat  with  his  dis- 
ciples, he  would  be  pleased  to  wash  their  feet 
O  sweet  Jesus,  what  is  it  that  thou  dost?  O 
sweet  Jesus,  why  doth  thy  mighty  Majesty 
thus  diminish  itself?  O  my  soul,  what  wouldst 
thou  have  thought  to  see  God  kneeling  at  the 
feet  of  men,  and  prostrate  before  Judas  ?  O 
barbarous  and  cruel  man,  could  not  so  great 
humility  molUfy  thy  heart  ?  Was  not  so  great 
bounty  and  sweetness  able  to  penetrate  thy 
entrails,  and  to  reclaim  thee  from  thy  intended 
mischief  ?  can  it  be  that  thou  determinest  to 
sell  this  meek  lamb  for  so  small  a  price  ?  nay, 
if  it  be  so,  how  couldst  thou  yet  endure  to  be- 
hold so  rare  an  example  ?  I  wonder  it  did  not 
wound  thy  guilty  soul  with  compunction  for 


OF   MEDITATION.  117 

thy  grievous  crime  ?  O  delicate  hands,  how 
could  you  touch  so  filthy,  sordid,  and  with  sin 
contaminated  feet?  O  pure  and  unspotted 
hands,  how  could  you  endure  to  wash  those 
(eetf  that  were  stained  with  going  and  coming 
to  make  a  sale  of  your  precious  blood?  O 
thrice  happy  Apostles,  did  you  not  tremble  and 
stand  amazed  at  the  sight  of  so  great  humility? 
What  dost  thou  do,  Peter  ?  canst  thou  permit 
the  Lord  of  Majesty  to  wash  thy  feet  ?  St. 
Peter,  wholly  astonished  with  the  admiration  of 
this  spectacle,  when  he  saw  our  blessed  Sa- 
viour falling  down  at  his  feet,  cried  out,  "  Do- 
mine,  tu  jnihi  lavas  pedes  ?'"'  Lord,  dost  thou 
wash  my  feet  ?  what,  art  not  thou  the  son  of 
the  ever-living  God  ?  art  not  thou  the  creator 
of  the  whole  world,  the  beauty  of  heaven,  the 
paradise  of  angels,  redeemer  of  mankind, 
splendor  of  thy  father^s  glory,  most  deep  foun- 
tain of  the  eternal  wisdom  ?  and  dost  thou 
wash  my  feet  ?  how  cometh  it  to  pass,  that 
thou  Lord  of  so  great  majesty  and  glory, 
shouldst  thus  debase  thyself  to  so  vile  a  ser- 
vice? 

Then,  consider,  how  he  washed  all  his  disci- 
ples' {^^i,  one  by  one,  and  after  washing,  wiped 
them  with  a  linen  cloth  wherewith  he  was 
girded,  open  the  eyes  of  thy  mind  to  behold  in 
these  mysteries,  a  representation  of  our  re- 
demption. This  linen  cloth  so  wiped  their 
feet,  that  all  the  dirt  which  was  upon  their 
feet  did  stick  on  the  linen  cloth,  not  without 
mystery. 


118  BLESSED     ALCANTARA, 

For  what  more  foul  than  man  conceived  in 
sin  ?  What  more  pure  than  Christ  conceived 
by  the  operation  of  the  Holy  Ghost  ?  "  Dilec- 
tus  mens  candidus  et  rubicunduSf  electus  ex  mi- 
lihus:'*  "My  beloved,"  saith  the  spouse  in  the 
canticles  "  is  w^hite,  and  ruddy  chosen  out  of 
thousands;"  yet,  notwithstanding,  most  pure, 
most  beautiful.  Christ  took  unto  himself  all 
the  spots  of  our  souls ;  from  which,  that  he 
might  cleanse  us,  (as  you  may  see  him  upon 
the  cross,)  he  would  be  pleased  to  defile  him- 
self with  the  filth  of  our  impurity.  Consider, 
lastly,  with  what  words  our  blessed  Saviour 
closed  up  this  humble  action :  "  Exemplum 
enim  dedi  vobis  ut  quemadmodum  ego  feci  vohis, 
ita,  et  V  OS  facialis.'^  "For  I  have  given  you  an 
example,  that  as  I  have  done  to  you,  so  you  do 
also."t  Which  words  do  not  only  pertain  to 
this  present  action  and  example  of  humility, 
but  likewise  to  all  the  actions  of  Christ  through- 
out his  whole  hfe,  which  is  a  most  absolute  and 
perfect  rule  for  us  to  square  our  actions  by, 
especially  of  humility,  which  is  here  to  life  re- 
presented unto  us. 

*  Cant.  c.  V.  V.  10.  f  John,  c.  xiii.  v.  15. 


OF  MEDITATION.  119 


OF  THE  INSTITUTION  OF  THE  BLESSED 
SACRAMENT. 

He  that  desireth  to  comprehend  anything  of 
this  noble  mystery,  must  certainly  think,  that 
no  tongue  is  able  to  express  that  immense  love 
and  ardent  affection,  wherewith  our  blessed 
Saviour  was  inflamed  towards  his  holy  church 
and  all  faithful  souls,  in  instituting  jr^g   causes 
this  stupendous  mystery.  For  when  why  Christ 
this  bridegroom  determined  to  de-     instituted 
part  out  of  this  mortal  life,  and  to  ^^^^    ^^^^^^ 
leave  the  church  his  beloved  spouse;  ^  "  * 
lest  this  his  departure  should  be  any  occasion 
to  her  of  forgetting  her  redeemer ;  he  gave 
her  this  sacrament  wherein  he  him-    ^^^  ^^^^ 
self  is  present,  as  a  pledge  and  me- 
morial of  his  perpetual  love. 

Then  seeing  he  was  to  belong  y^,  ,,,,^. 
absent,  lest  his  spouse  should  re- 
main solitary  alone,  he,  for  his   consolation, 
would  leave  himself  for  her  companion  in  this 
holy  sacrament. 

When  our  blessed  Saviour  was  j,^^  ^^^^^^ 
to  suffer  death  for  the  redemption 
of  his  spouse,  to  enrich  her  with  his  most 
precious  blood,  and  to  purge  her  from  sins, 
lest  she  should  be  defrauded  of  so  great  a  trea- 
sure ;  he  would  give  her  a  key  in  this  sacra- 
ment whereby  she  might  at  her  pleasure  enjoy 
these  riches ;  for  as  St.  Chrysostom  saith,  we 


120  BLESSED    ALCANTARA, 

must  think  as  often  as  we  come  to  this  sacra- 
ment, we  put  our  mouth  to  the  bleeding  side 
of  Christ,  and  from  thence  drink  his  most  pre- 
cious blood,  whose  merits  we  participate. 
^,  -  ^^  Moreover,  this  celestial  bride- 
•^  *  groom,  did  desire  to  be  tenderly  be- 
loved of  his  spouse,  and  for  this  cause  would 
leave  her  this  mystical  meat,  consecrated  with 
most  efficacious  words,  and  therein  so  great 
virtue,  that  whosoever  receives  it  worthily 
shall  presently  be  struck  with  the  darts  of  love. 

mi    j-r.j         He  would  likewise  bestow  upon 
The  nftn.  i   j       /v  ^ 

his  spouse  some  pure  pledge,  there- 
by to  make  her  secure  of  the  certain  succession 
of  future  glory,  that  in  hope  of  so  great  a 
good,  he  might  temper  the  laborious  ditficulty, 
and  make  the  tedious  bitterness  of  this  present 
life  to  be  more  tolerable ;  wherefore,  that  the 
spouse  might  certainly  believe  that  she  shall 
at  length  attain  to  these  unspeakable  goods,  he 
hath  given  her  for  a  pawn,  this  inestimable 
treasure,  which  is  as  much  worth  as  that  which 
is  expected  hereafter ;  that  she  should  not 
doubt  but  that  God  will  give  her  himself  in 
glory,  where  he  liveth  in  spirit,  that  would  be 
pleased  to  give  her  himself  in  this  vale  of 
tears,  where  he  liveth  in  the  flesh. 
The   '  th         ^^  would,  moreover,   when  he 

died,  make  his  last  will  and  testa- 
ment, wherein  he  left  to  his  spouse  a  singular 
manna,  to  cure  all  her  infirmities;  a  gift,  than 
which  nothing  can  be  more  sovereign,  nothing 


OF    MEDITATION.  121 

more  precious,  seeing  the  Deity  itself  is  there- 
in contained. 

Lastly,  he  desired  to  feed  our  rpj^^ seventh. 
souls  with  some  heavenly  food,  see- 
ing they  need  no  less  nourishment  than  they 
might  live  spiritually,  than  the  body  needeth 
corporal  sustenance,  that  she  might  live  corpo- 
rally. Wherefore,  this  spiritual  physician, 
when  he  had  diligently  examined  and  felt  the 
pulse  of  our  fragility,  instituted  this  holy  sacra- 
ment, which  he  exhibited  unto  us  under  the  spe- 
cies or  form  of  bread,  that  he  might  declare 
what  effect  it  should  work  in  us,  that  is  to  say, 
that  it  is  as  necessary  for  our  souls  as  bread 
for  the  body. 

A  MEDITATION  FOR  TUESDAY. 

This  day  thou  shalt  meditate  of  the  prayer 
Christ  made  in  the  garden,  the  method  there- 
of; and  the  contumelies  he  suffered  in  the 
house  of  Annas. 

Consider,  therefore,  how  Christ  our  Lord, 
after  the  consummation  of  his  mystical  body 
with  his  disciples,  before  he  entered  into  the 
tragedy  of  his  passion,  went  to  make  his  pray- 
er upon  the  mount  Olivet ;  whereby  he  would 
instruct  us,  that  in  all  adversities  and  tribula- 
tions of  this  present  life,  we  fly  to  prayer,  as 
to  a  holy  anchor ;  the  power  of  which  is  so 
great,  that  it  either  beateth  back  the  forces  of 
tribulations,  or  (which  is  of  greater  excellen- 


122  BLESSED    ALCANTARA, 

cy)  ministereth  sufficient  strength  to  endure 
them,  with  a  constant  and  wilhng  mind. 

He  took,  for  his  companions  in  his  journey, 
three  of  his  disciples,  whom  he  loved  above  the 
rest :  St.  Peter,  St.  James,  and  St.  John.  Who, 
as  they  were  eye-witnesses  of  his  transfigura- 
tion, so  likewise,  they  should  be  present  in  his 
agony,  to  behold  him,  for  the  love  of  man,  now 
transformed  into  a  far  more  different  shape 
than  he  was  when  he  manifested  himself  unto 
them  in  a  glorious  and  glittering  form. 

That,  also,  he  might  open  unto  them  his  in- 
ward grief  to  be  much  greater  than  appeared 
outwardly.  He  saith  unto  them  :  "  Tristis  est 
anima  mea  usque  ad  mortem.  Sitsiinete  hie,  et 
vigilate  mecum  :"  "My  soul  is  sorrowful  even 
unto  death.  Stay  you  here  and  watch  with 
me."*  O  words  full  of  compassion !  Then 
departing  from  his  disciples  a  stone's  cast,  with 
great  submission  and  reverence,  he  prayed  his 
Father  :  "  Pater  mi,  si  possible  est,  traiiseat  a 
me  calix  istp,  verumtame?i  non  sicut  ego  volo, 
sed  sicut  iu."  "  My  Father,  if  it  be  possible, 
let  this  chalice  pass  from  me.  Nevertheless, 
not  as  I  will,  but  as  thou  wilt."  Which  pray- 
er, when  he  had  repeated  thrice,  he  fell  into 
such  an  agony  that  he  sweat  drops  of  blood, 
trickling  down  upon  the  earth,  from  his  pre- 
cious body. 

Consider,  that  partly  the  foreseeing  of  the 

*  Matt.  c.  xxvi. 


OF    MEDITATION.  123 

most  unspeakable  torments  that  ever  any  mor- 
tal man  suffered,  prepared  for  his  most  tender 
body  ;  partly  the  distinct  representation  of  the 
sins  of  the  whole  world,  for  the  expiation  of 
which  he  was  now  to  suffer  death  upon  the 
cross;  partly  the  remembrance  of  the  ingrati- 
tude of  many,  who  would  not  esteem  or  reap 
any  profit  from  this  great  benefit,  struck  such 
a  deep  impression  into  his  soul,  that  it  filled  it 
with  sad  and  incredible  anxiety,  so  troubled 
his  senses  and  tender  flesh,  that  all  the  ele- 
ments of  his  body  being  weakened,  the  opened 
pores  on  every  side  sweat  out  drops  of  blood. 
If  the  flesh,  which  properly  suffered  not  this 
anguish,  but  only  through  a  simple  imagination, 
was  thus  afflicted,  what  did  his  soul  feel  ?  to 
whom,  properly,  these  sorrows  did  appertain. 

His  prayer  being  ended,  that  counterfeit 
friend  of  Christ,  Judas  the  traitor,  came  at- 
tended with  a  hellish  band :  he,  1  say,  who  re- 
nounced his  apostleship,  to  be  head  and  cap- 
tain of  a  troop  of  hell-hounds,  behold  in  the 
fore-front  of  that  wicked  multitude,  impudent- 
ly coming  to  his  Master,  whom  before  he  had 
sold,  betraying  him  with  a  kiss  of  peace  and 
friendship. 

In  that  hour,  said  Jesus  to  the  company 
which  came  to  apprehend  him,  "  Are  you 
come  out,  as  it  were  against  a  thief,  with 
swords  and  clubs  1  When  I  was  daily  with 
you  in  the  temple,  you  did  not  stretch  forth 


124  BLESSED     ALCANTARA, 

your  hands  against  me ;  but  this  is  your  hour, 
and  the  power  of  darkness."* 

This  mystery  is  worthy  of  admiration,  for 
what  thing  can  be  more  admirable  and  stupen- 
dous, than  to  see  the  only  begotten  Son  of 
God,  not  only  in  the  form  of  sinful  man,  but  in 
the  shape  of  a  condemned  man  :  '^Hasc  est  hora 
vestra,  et  pot  est  as  tenehrarum  :"  "  This  is  your 
hour,  and  the  power  of  darkness."  From 
which  words  is  gathered,  that  this  innocent 
Iamb  was  left  to  the  diabolical  cruelty  of  the 
princes  of  darkness,  who,  by  their  vicegerents 
and  ministers,  poured  all  the  malice  and  mis- 
chief they  were  able  to  conceive,  against  him. 
Consider  how  much,  for  thy  sake,  the  supreme 
majesty  of  God  is  humbled  ;  to  endure  all  the 
extremity  of  torments  that  ever  any  suffered 
in  this  present  life,  nor  to  die  for  his  own  faults, 
but  for  thy  sins ;  but  he  did  undergo  this  of  his 
own  accord,  to  free  thee  from  the  power  of 
Satan. 

He  had  scarce  spoken  these  words,  when 
that  whole  rabble  of  hunger-starved  wolves, 
gaping  after  their  prey,  rushed  upon  this  meek 
and  innocent  lamb,  hauling,  tearing,  and  af- 
flicting him,  with  as  much  cruelty  as  ever  they 
could.  O  barbarous  and  inhuman  proceedings ! 
O  cruel  and  savage  blows,  contumelious  vio- 
lences, wherewith  they  tormented  him ;  they 
insulted  after  a  horrid  manner,  no  otherwise 

*  Luke,  c.  xxii.  v.  52. 


OF  MEDITATION.  125 

than  conquerors  return  loaded  with  spoils,  af- 
ter they  have  put  to  flight  their  enemies,  or 
hunters  when  they  have  caught  their  prey. 
The  hands  which  a  little  before  were  exer- 
cised in  working  miracles,  they  were  now 
bound  with  ropes  so  cruelly,  that  they  razed 
the  skin,  and  besmeared  them  with  blood. 
Thus  they  led  him  through  the  public  streets 
of  Jerusalem,  following  him  with  contumelies 
and  blows :  behold  him  in  this  journey  going 
alone,  left  by  all  his  disciples,  compassed  with 
a  multitude  of  his  enemies,  forced  to  make  such 
haste,  that  he  was  wholly  out  of  breath,  his 
color  changed,  his  face  blushing,  and  his  whole 
body  weakened  and  wearied  by  reason  of  the 
intolerable  present  difficulty. 

Although  our  blessed  Saviour  was  barba- 
rously and  almost  cruelly  handled  by  that 
blood-sucking  multitude,  yet,  nevertheless, 
thou  mightest  have  seen  in  his  countenance  a 
pleasant  sweetness,  in  his  eyes  a  comely  gra- 
vity, in  his  manners,  a  divine  grace,  which  all 
the  torments  of  the  whole  world  could  not  so 
much  as  diminish  in  the  least  degree. 

After  this,  go  with  our  blessed  Saviour  into 
the  house  of  Annas  the  high  priest,  that  there 
thou  mayest  take  notice  what  favor  he  reaped 
for  his  mild  answer,  when  Annas  examined 
him  of  his,  and  his  disciples'  doctrine,  which 
was,  that  one  of  the  officers  gave  him  a  cruel 
blow  upon  his  cheek,  saying,  "  Sic  respondes 
pontefici  9"     "  Answerest  thou  the  high  priest 


126  BLESSED  ALCANTARA, 

SO  ?"  To  him  Christ  replied  :  "  Si  male  locu- 
tus  sum,  testimojiium  perhibe  de  malo  :  si  autem 
bene,  quid  me  csedis  r^"*  "  If  I  have  spoken 
evil,  bring  testimony  of  the  evil,  but  if  w^eli, 
why  strikest  thou  me  ?" 

Behold,  O  my  soul,  not  only  the  mild  answer, 
but  the  print  of  the  officer's  hand  in  his  tender 
cheek,  his  countenance,  notwithstanding,  quiet 
and  amiable,  not  a  whit  moved  at  the  shame  of 
so  great  an  affront,  because  he  inwardly 
thought  so  low  and  humbly  of  himself,  that  he 
had  turned  the  other  side  without  delay,  if  the 
rascal  had  desired  it. 

A  MEDITATION  FOR  WEDNESDAY. 

This  day  thou  shalt  consider,  how  Christ  our 
Lord  was  offered  up  to  Caiphas  the  high  priest; 
what  torments  he  endured  there  all  that  night; 
how  St.  Peter  denied  him;  and  last  of  all,  how 
cruelly  he  was  scourged. 

Consider,  first  of  all,  how  he  was  led  from 
the  house  of  Annas  to  the  house  of  Caiphas  ;  it 
is  worth  thy  pains  to  follow  him  thither ;  for 
there  thou  shalt  see  the  mighty  sun  of  justice 
eclipsed ;  there  thou  shalt  behold  that  divine 
face,  upon  which,  the  angels  themselves  delight 
to  gaze,  deformed  with  the  filthy  spittings  of 
the  Jews ;  for  our  Blessed  Saviour  standing  in 
the  midst  of  them,  was  conjured  by  the  high 

*  John.  c.  xviii.  v.  23. 


OF    MEDITATION.  127 

priest  in  the  name  of  his  Father,  to  speak  out 
what  he  was.  He  answered  as  beseeming 
himself;  but  they,  who  were  unworthy  of  such 
an  answer,  blinded  with  the  splendor  of  this 
great  light  like  mad  dogs,  rushed  upon  him, 
vomiting  up  the  bitter  gall  of  their  whole  ma- 
lice against  him. 

They  began,  whole  troops  of  them  to  buffet 
him,  to  beat  and  kick  him,  they  spat  upon  his 
divine  face,  and  threw  the  very  filth  of  their 
noses  upon  it.  Others  hood-winked  his  eyes 
with  a  dirty  linen  cloth,  smiting  him  upon  his 
cheek,  and  would  in  mockery  have  him  pro- 
phecy who  it  was  that  struck  him.  O  admira- 
ble and  unheard-of  patience,  and  humility  of 
the  only  begotten  Son  of  God.  Oh,  behold 
that  face,  which  the  angels  of  heaven  do  con- 
template with  incredible  joy,  besmeared  with 
their  sordid  and  filthy  spittings. 

Men,  when  they  spit,  commonly  turn  them- 
selves to  some  foul  place,  somewhat  remote 
from  the  sight  of  others.  In  this  palace  was 
there  no  place  found  more  contemptible  there- 
in to  cast  their  spit  and  filthy  drivel,  than  the 
sacred  face  of  Jesus  Christ  ?  O  man,  that  art 
but  dust  and  ashes,  canst  thou  choose  but  be 
stirred  up  to  humility,  and  contempt  of  thyself, 
at  so  rare  an  example  ? 

Consider,  moreover,  what  torments  our 
Blessed  Saviour  suflfered  all  that  night,  how 
the  officers  that  kept  him,  afilicted  him,  that 
sleep  should  not  close  his  eyes,  derided  the  su- 


128  BLESSED  ALCANTARA, 

preme  Majesty  of  God,  and  loaded  him  with 
many  injurious  contumelies. 

Weigh  with  thyself,  my  soul,  that  now  thy 
spouse  is  made  the  white  and  mark,  receiving 
upon  himself  all  the  darts  of  injurious  con- 
tumelies that  the  mischievous  Jews  could  shoot 
at  him.  O  cruel  night,  O  unquiet  night,  in 
which  thou  Blessed  Jesus  could  rest  no  more  by 
reason  of  anguish  and  affliction,  than  others 
who  took  pleasure  to  torment  thee.  The  night 
was  ordained  for  the  rest  of  all  creatures,  that 
the  members  and  senses  wearied  with  the  la- 
bor of  the  day  before,  might  then  take  some 
repose.  But  the  wicked  soldiers  that  kept 
thee,  spent  it  in  tormenting  thy  senses,  they 
did  bind  thy  body,  vexed  thy  soul,  fettered  thy 
hands  and  (eet  with  manacles,  buffetted  thy 
cheeks,  spat  upon  thy  face,  blinded  thine  eyes, 
so  that  all  thy  senses,  when  they  should  have 
been  refreshed,  were  afflicted. 

Oh  !  how  far  did  these  matins  differ  from 
those,  which,  at  the  same  lime,  the  blessed  an- 
gels did  sing  in  heaven  ?  they  cried  holy,  holy, 
and  the  Jews  cried,  he  is  guilty  of  death,  cru- 
cify, crucify  him.  O  angelical  spirits  which 
understand  both  cries,  what  could  you  imagine 
or  think,  when  you  saw  the  inhuman  cruelty 
wherewith  he  was  handled  on  earth,  whom  in 
heaven  you  adored  with  such  great  submission 
and  reverence'?  did  you  not  wonder  to  see  him 
suffer  all  these  extreme  torments,  to  expiate 
the  sins  of  those  who  inflicted  them  upon  him? 


OF  MEDITATION.  129 

who  hath  ever  heard  of  such  immense  charity, 
that  for  this  reason  one  should  suffer  death,  to 
heal  the  grief,  and  cure  the  wounds  of  his 
murderers  1 

The  fall  of  St.  Peter,  that  great  pillar,  did 
not  a  little  increase  the  anxiety  of  this  tedious 
night;  that  he,  whom  he  entirely  loved  amongst 
the  rest,  whom  he  chose  to  present  at  his  glo- 
rious transfiguration,  to  whom  he  committed 
the  primacy  of  his  holy  church,  whom  he  or- 
dained to  be  head  and  prince  of  the  Apostles, 
that  he,  I  say,  should  before  his  face,  and  in 
his  presence,  deny  him,  not  once,  but  thrice, 
adding  blasphemies  and  oaths,  that  he  knew 
not  the  man.  Tell  me,  Peter,  did  this  man 
seem  to  thee  so  ungodly  and  v/icked,  that  in 
future  times  thou  didst  fear,  it  would  be  a  dis- 
grace unto  thee  to  confess  him  now  ?  didst  thou 
not  consider  that  thou  didst  first  pronounce  the 
sentence  of  condemnation  against  him,  before 
he  was  adjudged  by  the  high  priests,  when 
thou  didst  not  esteem  him  so  much  as  worthy 
of  thy  acknowledgment?  couldst  thou  do  a 
greater  injury  to  Jesus  Christ  1 

But  Christ,  sorrowful  for  this  great  fault  of 
St.  Peter,  turned  himself,  and  cast  his  eyes 
upon  him,  that  with  his  gracious  countenance, 
he  might  reduce  this  wandering  sheep  into  the 
sheepfold  of  his  mercies.  O  admirable  aspect, 
secret  indeed,  but  full  of  signification,  which 
St.  Peter  knew  right  well,  and  well  understood 
of  what  force  and  efficacy  it  was.  The  crow- 
9 


130  BLESSED  ALCANTARA, 

ing  of  the  cock  had  little  availed  to  bis  com- 
punction and  conversion,  had  not  the  counte- 
nance of  Christ  our  Saviour  been  adjoined ; 
whose  eyes  did  speak  and  vi^ork  that  stupen- 
dous change,  the  certainty  of  which,  not  only 
the  flowing  tears  of  St.  Peter,  but  of  our  Bless- 
ed Saviour  himself,  did  sufficiently  testify. 

After  all  these  injuries,  consider  what  Christ 
suffered,  when  he  was  bound  to  be  scourged  at 
the  pillar,  for  the  judge,  when  he  saw  that  he 
could  not  pacify  the  fury  of  those  infernal 
monsters,  thought  good  to  advise  them,  to  beat 
him  with  rods  and  whips,  whereby  his  whole 
body  might  be  torn,  hoping  that  way  to  mollify 
their  obstinate  and  obdurate  hearts;  that 
when  they  saw  him  so  torn  and  mangled,  they 
would  cease  further  to  desire  his  cruel  death. 

Enter  now,  my  soul,  in  spirit,  into  the  house 
of  Pilate,  and  have  tears  in  readiness,  for  thou 
wilt  have  need  of  them,  if  thou  shalt  diligent- 
ly consider  what  was  done  there. 

Behold,  how  inhumanly  these  abject  and  in- 
famous rogues  despoiled  our  Blessed  Saviour 
of  his  garments.  Mark  the  humility  of  Christ, 
how  he  suffered  himself  to  be  stripped,  not  so 
much  as  opening  his  mouth,  nor  uttering  any 
word  against  their  injurious  behaviour.  See 
his  sacred  body  bound  to  the  pillar  with  many 
ropes,  in  such  a  fashion,  that  on  every  side  they 
might  have  room  to  torture  him. 

Consider,  how  the  Lord  of  angels,  stood  alono 
in  the  midst  of  his  cruel  enemies,  without  any 


OP    MEDITATION.  131 

advocates,  or  procurators,  that  would  defend 
his  cause,  yea,  altogether  without  any  one 
man,  who,  at  leastwise,  afar  off,  would  so  much 
as  compassionate  the  bitterness  of  his  torments. 
Dost  thou  not  hear  the  noise  of  rods  and  whips, 
wherewith  they  loaded,  tore,  and  rent  the  de- 
licate flesh  of  Jesus,  adding  stroke  upon  stroke, 
and  wound  to  wound  ?  dost  thou  not  see  his 
whole  body  in  one  short  moment  of  time,  with 
the  vehemency,  and  often  reiterated  blows,  to 
be  covered,  as  it  were,  with  one  ulcer,  his  skin 
to  be  drawn  from  the  flesh,  and  blood  from  his 
whole  body,  from  the  crown  of  his  head  to  the 
soles  of  his  (eet,  to  flow  down  upon  the  earth? 
especially,  is  it  not  dreadful  for  thee  to  behold 
the  place  between  the  shoulders,  whereupon, 
almost  the  whole  force  of  the  blows  did  light  ? 
Consider,  how  Christ,  the  Saviour  of  the 
world,  after  that  extreme  cruelty  of  his  tor- 
mentors, went  up  and  down  the  palace  all  torn 
and  cut,  seeking  and  gathering  up  his  gar- 
ments, not  finding  one  amongst  those  inhuman 
rascals,  that  would  show  unto  him  the  least 
act  of  humanity,  in  washing  or  refreshing  his 
wounds,  or  lend  their  hand  to  help  him  to  put 
on  his  clothes.  All  these  things  are  worthy  of 
our  diligent  consideration,  that  thereby  we 
might  stir  up  our  souls  to  due  compassion  of  his 
miseries. 


132  BLESSED     ALCANTARA, 


A  MEDITATION  FOR  THURSDAY. 

This  day  thou  shalt  meditate  how  Christ  was 
crowned  with  thorns  ;  his  presentation  before 
all  the  people  ;  his  condemnation ;  his  bringing 
out  to  the  place  of  execution;  and,  last  of  all, 
his  carrying  of  his  cross. 

The  spouse  in  the  Canticles  invited  us  to  the 
consideration  of  these  torments,  when  she  said, 
*'  Egredimi7ii  et  videte  Jilise  Sion  Regent  Salo- 
monem  in  diademate,  quo  coronavit  ilium  mater 
sua  in  die  desponsationis  illiusy  et  in  die  Iselitix 
cordis  ejus  ;"* 

"  Go  forth  ye  daughters  of  Sion,  and  see 
King  Solomon  in  the  diadem  wherewith  his 
mother  hath  crowned  him,  in  the  day  of  his 
espousals,  and  in  the  day  of  the  joy  of  his 
heart." 

What  dost  thou  do  ?  what  dost  thou  think, 
my  soul  ?  my  tongue,  why  art  thou  silent  ?  O 
sweet  Saviour,  when  I  open  mine  eyes  and  be- 
hold this  sorrowful  spectacle,  my  heart  is  rent 
with  grief.  What,  Lord,  were  not  thy  former 
torments,  imminent  death,  and  abundance  of 
thy  blood  already  shed,  sufficient  for  the  re- 
demption of  mankind  ?  but  thou  must  yet  be 
crowned  with  sharp  thorns? 

My  soul,  that  thou  mayest  the  better  under- 
stand this  sad  spectacle,  set  before  thine  eyes, 

♦  Canticles,  c.  iii.  v.  11. 


OF  MEDITATION.  133 

our  Blessed  Saviour  in  his  former  beauty,  be- 
fore he  suffered  these  torments :  then  behold 
him,  on  the  contrary,  in  this  miserable  state. 
If  in  the  first,  thou  dost  rightly  view  him,  thou 
shalt  see  him  more  beautiful  than  the  sun :  in 
his  eyes  a  comely  gravity  ;  in  his  speech  a  gra- 
cious facility  ;  in  his  actions  singular  modesty  ; 
in  the  gesture  of  his  whole  body  profound  hu- 
mility, joined  with  reverend  majesty. 

Then,  after  thou  hast  satiated  thy  soul  with 
pleasure,  in  beholding  this  rare  piece  of  admi- 
rable perfection,  then  turn  thine  eyes  again, 
and  look  upon  him  as  he  is,  in  this  present  mi- 
serable state.  Ridiculously  clothed  in  purple, 
bearing  in  his  hand  a  reed  for  a  kingly  sceptre, 
and  upon  his  head  a  crown  of  sharp  thorns, 
instead  of  a  regal  diadem :  his  eyes  were  dim- 
med, his  face  pale  and  wan,  fouled  and  cover- 
ed with  the  filthy  spittle  of  the  Jews  ;  behold 
him  within  and  without !  his  heart  consumecl 
with  grief,  his  body  torn  with  wounds  and 
blows,  forsaken  of  his  disciples,  hastened  to  un- 
dergo death  from  his  enemies  ;  mocked  of  the 
soldiers,  despised  of  the  high-priests,  rejected 
as  a  wicked  king  arrogantly  assuming  this  title, 
unjustly  accused,  and  destitute  of  all  human 
aid. 

Do  not  consider  these  things  as  done  and 
past  many  years  since,  but  imagine  with  thy- 
self, that  at  this  present  lime  they  are  acting 
before  thy  face,  not  as  another  man's  sorrows, 
but  as  thine  own  afflictions  :  set  thyself  in  his 


134  BLESSED    ALCANTARA, 

place,  and  conjecture  what  torments  thou 
shouldst  suffer,  if  thy  head  were  bored  to  the 
skull,  and  thy  brain-pan  pierced  with  sharp 
thorns?  But  what  do  I  say,  thorns?  when 
thou  canst  scarce  endure  the  prick  of  a  snnall 
needle.  How  great,  then,  was  the  pain  his 
tender  head  suffered,  with  this  new  and  un- 
heard-of torment  ? 

The  coronation  of  our  Blessed  Saviour,  with 
many  mocks  and  scorns,  being  ended,  the  judge 
produced  him  before  the  people,  saying  :  ^^Ecce 
Homo :"  "  Behold  the  man."  If  ye  thirst  af- 
ter the  death  of  the  man,  behold  him  scarce  a 
hair's -breadth  distant  from  it;  yea,  he  is 
brought  to  that  pass,  that  he  deserveth  rather 
commisseration  than  your  envy ;  if  ye  fear 
that  he  will  make  himself  king,  behold,  he  is 
so  deformed,  that  he  scarce  retaineth  the  shape 
of  a  man  :  do  ye  fear  any  violence  from  these 
hands  that  are  so  straightly  manacled  ?  do  ye 
dread  any  harm  from  a  man  that  is  cast  into 
such  a  miserable  and  dejected  state  ?  whose 
body  is  so  mangled  and  weakened  ? 

Consider,  O  my  soul,  in  what  state  thy  Sa- 
viour was,  when  the  very  judge  himself  did 
think  that  this  aspect  would  move  his  bloody 
enemies  to  compassion :  from  which  we  may 
gather,  what  a  miserable  thing  it  is  to  see  a 
Christian  of  such  an  obdurate  heart,  which 
cannot  or  will  not  condole  with  the  sufferings 
of  our  Saviour,  when  they  were  such,  that  the 
very  judge  did  think  them  sufficient  to  mollify 


OF    MEDITATION.  136 

the  malice  of  his  enemies.  But  Pilate,  seeing 
with  these  exceeding  torments  he  could  no  way 
temper  or  assuage  their  fury,  went  into  his  pa- 
lace, and  sat  in  the  judgment-seat  to  pronounce 
the  definitive  sentence  against  Christ.  Now 
the  cross  was  prepared  at  the  door,  and  the  fa- 
tal standard  which  threatened  ruin  to  our 
Blessed  Saviour,  was  now  in  readiness. 

The  sentence  being  pronounced,  with  the 
addition  of  more  torments,  they  loaded  his 
wearied  shoulders  with  a  heavy  cross,  to  carry 
to  the  place  of  his  execution. 

But  our  meek  Lord  not  only  not  rejected  it, 
but  out  of  that  immense  charity  towards  us, 
wherewith  he  suffered  for  our  sins,  obediently 
and  willingly  embraced  it. 

Now  the  innocent  Isaac,  with  his  weak 
shoulders,  supported  the  intolerable  burthen 
of  the  cross  to  the  place  of  sacrifice.  The 
simple  people  and  devout  women,  followed  him 
weeping.  For  who  was  able  to  contain  tears, 
to  see  the  Lord  and  King  of  angels  going  thus 
on  foot,  with  the  extremity  of  torments?  his 
knees  quivering,  his  body  stooping,  his  eyes 
blinded,  his  face  besmeared  with  blood,  his 
head  crowned  with  thorns,  and  his  ears  deaf- 
ened with  the  noise  of  drums  and  trumpets. 

Leave  awhile,  O  my  soul,  this  horrid  specta- 
cle, and  with  watering  eyes,  with  sobs  and  sighs, 
go  to  the  Blessed  Virgin  and  say  to  her  :  Lady 
of  angels,  queen  of  heaven,  gate  of  paradise, 
advocate  of  the  world,  sanctuary  of  sinners, 


BLESSED  ALCANTARA, 

health  of  the  just,  joy  of  the  saints,  mistress  of 
virtue,  mirror  of  purity,  symbol  of  chastity, 
pattern  of  patience,  and  rule  of  all  perfection. 

0  me,  miserable  and  unfortunate,  what  have  I 
seen  with  the  eyes  of  faith  ?  How  could  I  live 
to  behold  such  inhuman  usage  ?  interrupting 
sighs  will  not  permit  me  scarce  to  speak  how 

1  left  thy  only  begotten  Son,  loaded  with  a 
mighty  cross,  to  which  he  was  presently  to  be 
nailed,  and  carrying  it  to  the  place  of  execu- 
tion. 

What  heart,  what  mind,  what  soul,  is  able 
to  comprehend  the  dolour,  the  Blessed  Virgin 
Mary  then  did  suffer  1  her  heart  fainted,  and 
a  dead  sweat  with  extreme  anguish  possessed 
her  whole  body,  and  presently  she  had  given 
up  the  ghost,  had  not  the  divine  dispensation 
reserved  her  till  better  times,  for  her  greater 
merit,  and  more  abundant  reward. 

The  Blessed  Virgin  with  speed  followed  the 
steps  of  her  beloved  Son ;  that  ardent  desire 
wherewith  she  was  inflamed  to  see  him,  added 
vigor  to  her,  of  which  sorrow  had  bereft  her: 
she  heard  afar  off  the  noise  of  arms,  the  con- 
course of  people,  and  the  sound  of  trumpets  on 
every  side,  publishing  the  passion  of  Christ; 
after  that,  she  saw  the  glittering  of  lances  and 
halberts ;  in  the  way  she  found  his  footsteps 
sprinkled  with  drops  ol  blood,  by  which,  with- 
out any  guide  or  leader,  she  might  easily  find 
the  way.  Approaching  to  her  Son,  she  lifted 
up  her  eyes  swelled  with  tears,  to  behold  him 
whom  she  esteemed  dearer  than  her  own  soul. 


OF  MEDITATION.  137 

Oh !  what  strife  was  there  in  the  soul  of  this 
Blessed  Virgin  betwixt  fear  and  love  ?  she  did 
vehemently  desire  to  see  her  Son,  but,  on  the 
other  side,  she  durst  not  cast  her  eyes  upon 
him  in  this  lamentable  and  afflicted  state.  At 
length,  when  she  drew  nearer,  these  two  celes- 
tial lights  beheld  each  other,  their  eyes  pierced 
each  other's  souls,  but  grief  enforced  their 
tongues  to  silence ;  notwithstanding,  their 
hearts  did  mutually  discourse,  and  the  Son  unto 
the  mother  said  :  sweet  mother,  why  comest 
thou  hither,  my  love,  O  my  dove  ?  thy  sorrow 
reneweth  my  miseries,  and  my  torments  cruci- 
fy thy  soul !  return,  return  again  into  thy 
house ;  this  defiled  company  of  thieves  and 
murderers,  beseemeth  not  thy  virginal  purity. 
These  and  the  like  words  they  inwardly  utter- 
ed all  the  way  until  they  came  to  the  place  of 
execution. 

A  MEDITATION  FOR  FRIDAY. 

This  day  thou  shalt  meditate  upon  the  mys- 
tery of  the  cross,  and  the  seven  words  which 
Christ  spoke  upon  it.  Rouse  up,  my  soul,  and 
duly  ponder  this  great  mystery  of  the  cross, 
which  brought  forth  the  fruit  of  satisfaction,  to 
expiate  that  great  loss  which  all  mankind  suf- 
fered by  a  tree. 

Consider  how,  before  our  Blessed  Saviour 
came  to  the  Mount  of  Calvary,  (to  make  his 
death  more  ignominious)  his  cruel  tormentors 


138  BLESSED     ALCANTARA, 

stripped  him  of  all  his  clothes,  except  his  coat, 
which  was  without  seam:  behold  how  patient- 
ly this  meek  lamb  suffereth  his  garments  to  be 
taken  from  him,  not  so  much  as  opening  his 
mouth  or  speaking  one  word  against  their  bar- 
barous dealing.  He  permitted  these  things 
willingly,  but  with  a  great  strain  to  modesty. 
He  was  stripped  naked  that  we  might  receive 
a  better  garment,  to  cover  the  nakedness  of 
our  sins,  than  that  which  Adam,  the  first  pa- 
rent of  all  mankind,  made  of  the  leaves  of  fig- 
trees,  to  cover  the  nakedness  of  his  body. 

Some  doctors  think  that  the  crown  of  thorns 
was  taken  off,  to  pull  with  more  facility  his  un- 
seamed garment  over  his  ears,  and  after  to  be 
fastened  on  again,  which  could  not  be  without 
a  vehement  pain  ;  the  sharp  thorns  did  afresh 
wound  his  sacred  head  with  unspeakable  tor- 
ment. And  surely  this  is  not  unlikely,  seeing 
in  the  whole  time  of  his  passion  they  spared 
him  in  nothing ;  but  the  bitterest  torments  they 
could  devise,  they  heaped  upon  him,  especially 
when  the  Evangelist  saith,  they  did  to  him 
whatsoever  they  would.  This  coat  did  so  cleave 
to  the  wounds  of  his  sacred  body,  by  reason  of 
the  congealed  blood,  that  when  the  barbarous 
hangmen  drew  it  off  with  exceeding  violence, 
they  renewed  again  the  wounds  of  Jesus  ;  they 
pulled  off  with  it  many  particles  of  flesh,  so 
that  the  whole  body  of  Christ,  in  every  part 
flayed  and  bloody  from  the  head  to  the  foot, 
seemed  to  be,  but  one  entire  and  continuous 
wound. 


OF   MEDITATION.  139 

Weigh  well  with  thyself,  my  soul,  the  im- 
mense  goodness  and  mercy  of  God,  manifested 
in  these  torments  ;  behold,  him  that  spreadeth 
the  heavens  with  clouds,  vesteth  the  green  and 
pleasant  fields  with  flowers,  and  he,  that  libe- 
rally bestoweth  clothing  upon  every  creature, 
behold  him,  I  say,  stark  naked  !  Consider 
what  cold,  this  precious  body,  being  wounded, 
suflfered  ;  when  they  had  not  only  despoiled 
him  of  his  garments,  but  his  very  skin  was  not 
entire,  neither  were  his  wounds  bound  up,  but 
exposed  to  the  injury  of  the  air.  If  St.  Peter, 
being  well  clothed,  could  not  overcome  the  cold 
of  the  forepassed  night,  what  cold  dost  thou 
think,  this  delicate  body  suffered,  being  in 
every  place  wounded,  and  all  naked. 

Then,  consider,  how  Christ  was  fastened  to 
the  cross,  and  what  torment  he  suffered  when 
the  sharp  nails  pierced  the  most  sensible  parts 
of  his  tender  body.  Weigh,  with  thyself,  that 
the  Blessed  Virgin,  who  beheld  these  things 
with  her  eyes,  and  hearing  the  frequent  blows 
of  the  mallet,  in  driving  the  nails  into  the  hands 
and  feet  of  her  Son,  was  not  insensible,  but 
that  the  heart  of  the  Mother  was  pierced,  with 
the  hands,  and  feet  of  the  Son. 

When  Christ  was  made  fast  upon  the  cross, 
presently  they  lifted  it  up  and  put  it  into  a  hole, 
there  before  prepared ;  behold  how  these 
wicked  torturers  of  the  innocent  Jesus,  pricked 
forward  with  their  own  malice,  let  the  heavy 
cross  fall  into  the  hole  with  such  violence,  that 


140  BLESSED    ALCANTARA, 

it  SO  much  strained  his  body,  hanging  only  by 
the  nails,  and  rent  wider  the  wounds  of  his 
hands  and  feet. 

Sweet  Saviour,  can  there  be  found  a  heart 
so  hard,  and  steely,  which  is  not  mollified  at 
such  a  spectacle,  when  the  very  stones  did 
cleave  asunder,  as  sensible  of  thy  cruel  tor- 
ments? 

O  Lord,  the  dolours  of  death  compassed  thee 
round  about;  the  storms  and  waves  of  the 
raging  sea  environed  thee  on  every  side,  the 
waters  entered  into  thy  soul :  thou  didst  de- 
scend to  the  deep  abyss,  where  thou  couldst 
find  no  footing.  When  thy  heavenly  Father 
did  forsake  thee.  Lord,  what  couldst  thou  ex- 
pect thy  enemies  would  do?  they  cried  out 
against  thee,  and  thy  friends  did  wound  thy 
heart ;  thy  soul  was  sad  and  heavy,  neither 
was  there  any  that  would  comfort  thee. 

Lord,  from  these  unheard-of  torments,  and 
abundant  satisfaction  which  thou  madest  for 
my  sins,  I  cannot  but  acknowledge,  with  all 
humility,  the  grievousness  of  my  heinous  trans- 
gressions, which  were  the  occasions  of  all  thy 
miseries.  1  see  thee,  my  King  and  God,  fas- 
tened upon  a  wooden  cross,  with  two  iron  nails; 
thy  precious  and  tender  flesh,  to  be  stretched 
without  any  manner  of  respite.  If  thou 
wouldst  a  little  ease  thyself  upon  thy  het,  the 
weight  of  thy  whole  body  enlargeth  their 
wounds :  if  thou  wouldst  leave  the  burthen  to 
thy  hands,  the  weight  of  it  doth  likewise  rend 


OF  MEDITATION.  141 

their  wounds.  Thy  sacred  head  could  find  no 
rest,  because  thou  hadst  no  other  pillow  than 
the  sharp  crown  of  thorns. 

O  Virgin  Mother,  how  willingly  wouldst  thou 
have  embraced  him  in  thine  arms,  thereon  to 
ease  and  rest  himself  a  little  :  but  the  arms  of 
the  cross  would  not  permit  thee,  upon  which, 
if  he  would  repose,  the  sharp  thorns  struck 
deeper  into  his  head.  The  troubles  of  the  Son 
were  much  augmented  by  the  presence  of  the 
Mother  ;  which  no  less  crucified  his  soul,  than 
the  Jews,  his  body,  to  the  cross. 

O  sweet  Jesus,  in  one  day  thou  didst  carry  a 
double  cross,  the  one  upon  thy  body,  the  other 
in  thy  soul ;  the  one  of  passion,  the  other  of 
compassion ;  the  one  pierced  thy  body  with 
nails  of  iron,  the  other  thy  soul  with  nails  of 
sorrow.  What  tongue  is  able  to  express  what 
thou  didst  suffer  to  see  the  anguish  of  thy  dear 
Mother,  whose  soul  thou  didst  certainly  know 
to  be  crucified  together  with  thee,  when  thou 
didst  behold  her  heavy  heart,  pierced  with  the 
sword  of  sorrow  1  when  with  bloody  eyes  thou 
didst  look  upon  her  beautiful  face,  pale  and 
wan,  and  didst  hear  the  sighs  of  her  dying  soul, 
lamenting  that  she  could  not  die  ?  What  didst 
thou  suffer  to  see  pure  fountains  of  tears  gush- 
ing from  her  eyes,  and  to  hear  her  pitiful  com- 
plaints she  made  in  sorrowing  for  thy  suffer- 
ings! 

Then,   consider,   the  seven   words   which 
Christ  spoke  upon  the  cross  to  his  heavenly 


142  BLESSED  ALCANTARA, 

Father,  saying,  "Pater  dimitte  illis :  non  enim 
sciunt  quidfaciunt."  "  Father  forgive  them, 
for  they  know  not  what  they  do."  To  the 
thief:  "This  day  thou  shalt  be  with  me  in  pa- 
radise." To  his  Mother :  "  Woman  behold 
thy  Son."  To  the  people  he  said  :  "  I  thirst." 
And  to  God  again  :  "  My  God,  my  God,  why 
hast  thou  forsaken  me  ?"  ^'Consummatum  est :" 
**  It  is  consummated."  Into  thy  hands  I  com- 
mend my  spirit. 

Ruminate,  my  soul,  with  what  exceeding 
charity,  he  made  intercession  to  his  heavenly 
Father,  for  his  enemies  and  persecutors ;  with 
what  piety  and  mercy  he  received  the  penitent 
thief  into  his  favor;  with  what  alFection  he 
committed  his  mother  to  the  protection  of  his 
beloved  disciple ;  with  what  ardor  he  testified 
himself  vehemently  to  thirst  after  the  salvation 
of  mankind ;  with  what  clamor  he  thundered 
out  his  prayer,  expressing  to  the  divine  Majes- 
ty the  grievousness  of  his  tribulations ;  how 
perfectly  he  fulfilled  the  obedience  enjoined  to 
him  by  his  heavenly  Father  ;  and  lastly,  how 
he  yielded  his  soul  into  his  blessed  hands. 

Every  one  of  which  words  do  aflford  us  a 
great  deal  of  matter  for  our  instruction  ;  in  the 
first,  we  are  taught  to  love  our  enemies  ;  in  the 
second,  mercy  towards  sinners;  in  the  third, 
piety  towards  our  parents ;  in  the  fourth,  to 
thirst  after  our  neighbor's  salvation  ;  in  the 
fifth,  when  we  are  oppressed  with  tribulations, 
and  seeming  as  it  were,  to  be  left  of  God,  to 


or    MEDITATION.  143 

fly  to  prayer ;  in  the  sixth,  the  virtue  of  obe- 
dience and  perseverance  ;  in  the  seventh,  per- 
fect resignation  into  the  hands  of  God,  which 
is  the  sum  of  all  perfection. 

A  MEDITATION  FOR  SATURDAY. 

This  day  thou  shalt  meditate  upon  the  pierc- 
ing of  our  Blessed  Saviour's  side  with  a  spear; 
the  taking  down  of  Christ  from  the  cross  ;  the 
lamentations  of  the  women  ;  and  other  thinj^^s 
which  did  occur  about  his  burial. 

First,  take  notice,  how  that  Christ,  after  he 
gave  up  the  ghost  upon  the  cross,  his  enemies 
much  rejoiced  at  his  death.  But  yet,  there 
was  not  an  end  of  their  insatiate  cruelty,  but 
still  their  increasing  malice  raged  against  him, 
being  dead.  They  divided,  and  cast  lots  for 
his  garments,  and  with  a  spear  pierced  his  pre- 
cious side. 

O  barbarous  caitiffs!  O  adamantine  hearts! 
did  you  think  those  torments  he  suffered  before 
his  death  were  not  sufficient,  that  you  would 
not  vouchsafe  to  spare  him  being  dead?  what 
madness  did  possess  your  souls?  lift  up  your 
eyes  and  behold  his  dead  face,  his  eyes  sunk, 
his  hanging  head,  and  his  whole  body  being 
wan  and  pale.  Although  your  hearts  be  hard- 
er than  adamant,  yet  let  this  pitiful  aspect 
mollify  them. 

Behold  the  centurion  struck  a  lance  into  his 
sacred  side,  with  such  violence^  that  the  very 


144  BLESSED    ALCANTARA, 

cross  did  tremble,  out  of  whose  side  did  gush 
abundance  of  blood  and  water,  for  the  redemp- 
tion of  all  mankind.  O  river  of  paradise,  run- 
ning forth  to  water  the  whole  earth !  O  pre- 
cious wound  which  rather  the  love  thou  didst 
bear  to  us  sinful  men,  than  the  enemies'  wea- 
pon did  inflict!  O  gate  of  heaven,  window  of 
paradise,  place  of  rest,  tower  of  fortitude, 
sanctuary  of  the  just,  nest  of  doves,  tomb  of 
pilgrims,  flourishing  bed  of  the  spouse  !  Hail, 
sacred  wound,  which  piercest  devout  hearts ; 
hail,  rose  of  incredible  beauty ;  hail,  precious 
stone  of  inestimable  valor;  hail,  door,  through 
which  lieth  open  a  free  passage  to  the  heart  of 
Christ,  an  argument  of  his  love,  and  pledge  of 
eternal  felicity! 

Consider,  that  in  the  evening,  Joseph  and 
Nicodemus  came  with  ladders  to  loose  and  take 
down  the  body  of  our  Saviour;  but  the  Blessed 
Virgin,  after  all  these  torments,  perceiving  her 
Son  to  be  taken  from  the  cross,  and  disposed 
for  the  grave,  she  took  him  when  he  was  let 
down,  in  her  arms,  humbly  beseeching  that 
holy  company,  that  they  would  suffer  her  to 
come  near  his  body,  and  to  bestow  her  last  kiss 
and  embracings  upon  him,  which  upon  the 
cross  she  could  not  do,  [which  they  would  not, 
nor  could  deny  ;  for  if  her  friends  had  deprived 
her  of  him  dead,  which  her  enemies  did  her,  of 
him  living,  they  had  redoubled  the  anguish  of 
her  soul. 

When  she  saw  her  Son  in  this  case,  what 


OF    MEDITATIOJT.  145 

grief,  what  dolors  can  we  imagine  she  then  did 
suffer?  angels  of  peace  come  and  lament  with 
this  blessed  Virgin,  lament  heaven,  lament 
stars,  lament  all  creatures  of  the  world.  She 
embraced  the  mangled  body  of  her  Beloved 
Son,  she  hugged  him  in  her  arms,  (for  love  ad* 
ministered  this  strength,)  she  thrust  her  face 
amongst  the  thorns  to  come  to  kiss  his  mouth, 
whereby  she  wounded  her  face  with  the  sharp 
pricks  which  she  washed  with  Howing  tears* 

O  sweet  Mother,  is  this  thy  Beloved  Son  ?  is 
this  he  whom  thou  didst  conceive  with  great 
glory,  and  bring  forth  with  great  joy  1  is  this 
that  bright  mirror  in  which  thou  wert  wont  to 
see  thyself?  all  that  were  present  did  likewise 
mourn,  the  other  Mary's,  which  were  there, 
mourned,  the  noblemen  lamented,  heaven  and 
earth,  with  all  creatures,  mourned  with  the 
Blessed  Virgin. 

That  holy  Evangelist  lamented,  who  often 
embracing  the  body  of  his  dear  Master,  said, 

0  my  good  Lord  and  Master,  who  shall  here- 
after teach  and  instruct  me?  wqth  whom  now 
shall  I  consult  on  doubtful  occasions?  upon 
whose  lap  shall  I  now  rest  myself?  who  shall 
now  reveal  unto  me  celestial  secrets  ?  what 
sudden  change  is  this  ?  yesterday  I  rested  upon 
thy  sacred  breast,  where  thou  didst  communi- 
cate to  me  the  joys  and  glory  of  everlasting 
life,  and  now  in  recompense  of  that  benefit  I 

1  embrace  thee  dead  in  my  arms  ?  is  this  that 
countenance  which  I  beheld  glorious  and  trans- 

10 


146  BLESSED    ALCANTARA, 

figured  upon  the  mount  of  Thabor  ?  is  this 
that  face  which  I  saw  brighter  and  more  glit- 
tering than  the  sun  ? 

And  that  Blessed  sinner,  St.  Mary  Magda- 
len lamented,  who  often  kissing  the  feet  of  her 
Saviour,  said,  O  the  true  light  of  mine  eyes, 
the  only  remedy  and  solace  of  my  soul.  If  I 
sin  again,  who  shall  hereafter  receive  me  into 
favor  ?  who  shall  defend  me  from  the  calum- 
nies of  the  Pharisees?  O  how  altered  are 
these  feet  from  those  1  washed  with  my  tears  ! 
O  beloved  of  my  heart,  why  do  I  not  die  with 
thee  ?  O  life  of  my  soul,  how  can  I  say  I  love 
thee,  when  I  living,  see  thee  dead  before  me  I 

Thus,  this  blessed  company  did  mourn  and 
lament,  watering  with  abundant  tears  the  body 
of  Jesus.  The  sepulchre  being  ready,  they 
spiced  his  holy  body  with  sweet  spices,  they 
wrapped  it  up  in  a  fine  linen  cloth,  bound  his 
head  with  a  handkerchief,  laid  it  upon  a  bier, 
carried  it  to  the  place  of  burial,  and  put  it  into 
a  new  monument. 

The  monument  was  covered  with  a  stone, 
and  the  face  of  Mary  obscured  wilh  a  cloud  of 
sorrow.  When  there  again  she  bade  her  Son 
adieu,  she  then  began  to  be  more  and  more 
sensible  of  her  solitude  ;  for,  then  she  saw  her- 
self to  be  deprived  of  the  greatest  good.  But 
her  heart  remained  buried  with  her  treasure 
in  the  grave. 


OF    MEDITATION.  147 


A  MEDITATION  FOR  SUNDAY. 

This  day  thou  shalt  consider  and  meditate 
of  the  descent  of  Christ  to  Lymhus  Patrum : 
his  resurrection;  divers  apparitions  to  the 
Blessed  Virgin  Mary;  St.  Mary  Magdalen, and 
his  other  disciples  ;  and  last  of  all,  his  glorious 
ascension  into  heaven. 

Take  notice,  therefore,  of  the  incredible  joy, 
the  Fathers,  which  were  detained  in  Lymhus^ 
felt  at  their  coming  of  the  Redeemer,  who 
came  to  free  them  from  the  dark  prison,  where- 
in they  were  shut  for  many  thousand  years. 
What  prayers,  what  giving  of  thanks,  did  they 
render  to  him,  who  had  brought  them  to  the 
long  desired  haven  of  their  salvation?  they, 
who  return  from  the  East  Indies,  are  wont  to 
say,  that  they  think  all  their  forepassed  labors 
well  bestowed,  only  for  that  joy  they  find,  the 
first  day  of  their  arrival  into  their  country. 
If  the  banishment  of  a  year  or  two,  and  the 
tediousness  of  a  little  troublesome  journey,  can 
breed  such  joy  in  men,  what  will  the  absence 
of  three  or  four  thousand  years  do  from  that 
pleasant  and  celestial  country  !  What  joy, 
therefore,  do  we  think  those  holy  Fathers  had, 
when  they  took  possession  of  it  ? 

Then,  consider,  the  excessive  joy  of  the 
Blessed  Virgin,  when  she  saw  her  Son  risen 
from  death,  when  it  is  most  certain,  and  un- 
doubted, that  she  felt  the  greatest  sorrow,  and 


148  BLESSED    ALCANTARA, 

affliction,  at  the  ignominious  death  and  passion 
that  could  be,  her  joy  must  needs  excel  the 
rest,  in  his  triumphant  resurrection.  How 
great  dost  thou  think  was  her  content  and 
pleasure  to  see  her  Son,  whom  she  grievously 
lamented  before  his  death,  living  glorious,  and 
attended  with  a  joyful  troop  of  holy  patriarchs, 
whom  he  brought  along  with  him  ?  What 
said  she  ?  what  did  she  ?  with  what  kisses  did 
she  salute  him  ?  with  what  affection  did  she 
embrace  him  ?  what  pleasant  rivers  of  tears 
distilled  from  her  eyes?  how  earnestly  did  she 
desire  to  follow  her  Son,  had  it  been  permitted 
to  her  ? 

Moreover,  take  notice,  of  the  joy  of  the  holy 
Mary's,  particularly  of  her  who  stood  weeping, 
at  the  sepulchre  of  Christ,  when,  without 
doubt,  she  saw  him  whom  her  soul  loved,  she 
cast  herself  at  his  feet  when  she  beheld  him 
living,  whom  she  sought  amongst  the  dead. 

After  his  Mother,  he,  therefore,  appeared  to 
her,  who  loved  him  most  ardently,  and,  above 
others,  sought  him  most  diligently  and  perse- 
verantly,  to  instruct  us,  that  when  we  look  for 
God,  we  must  seek  him  with  tears  and  diligence. 

Consider,  that  after  this,  he  appeared  to  his 
disciples  going  to  Emmaus,  in  the  habit  of  a 
pilgrim ;  behold,  how  courteously  he  joined 
himself  a  companion  to  them  ;  how  familiarly 
he  conversed  with  them  ;  how  handsomely  he 
dissembled  his  person ;  and  after,  with  what 
affection   he  manifested  himself  unto  them ; 


OF  MEDITATION.  149 

and  last  of  all,  how  he  left  their  tongues,  and 
lips,  filled  with  the  delightful  discourse  of  his 
Majesty.  Let  thy  discourse  and  talk,  be  like 
these  disciples,  as  they  travelled  in  the  way, 
of  the  love  and  passion  of  our  Blessed  Saviour; 
and,  I  dare  be  bold  to  say,  that  he  will  not  de- 
ny unto  thee  his  sacred  presence. 

In  the  mystery  of  our  Blessed  Saviour's  as- 
cension, first,  consider,  that  he  deferred  it  for 
forty  days,  that  in  the  mean  time,  often  appear- 
ing to  his  disciples,  he  might  instruct  them,  and 
with  them  discourse  of  the  kingdom  of  heaven; 
for  he  would  not  forsake  them  by  ascending 
into  heaven,  before  he  had  disposed  their  minds 
to  ascend  with  him  spiritually. 

Hence  we  may  note,  that  those  are  often 
deprived  of  the  corporal  presence  of  Christ, 
and  of  sensible  devotion,  who,  with  the  wings 
of  contemplation,  fly  up  to  heaven  and  fear  no 
danger.  Wherein  the  divine  providence, 
wherewith  it  curbeth  and  governeth  the  elect, 
doth  wonderfully  manifest  itself,  how  it 
strengtheneth  the  weak,  exerciseth  the  strong, 
giveth  milk  to  little  ones,  prepareth  stronger 
meat  for  great  ones,  comforteth  some,  afflict- 
eth  others,  and  to  conclude,  accommodates  him- 
self to  all,  according  to  their  several  degrees 
in  their  spiritual  profit.  Wherefore,  he  that  is 
roborated  by  divine  comfort,  ought,  therefore, 
not  to  presume  of  himself,  seeing  this  sensible 
consolation  is  but  the  meat  for  infirm  ones,  and 


150  BLESSED    ALCANTARA, 

a  great  sign  of  weakness  ;  nor  he  that  is  exer- 
cised by  affliction,  ought,  therefore,  to  be  de- 
jected, seeing  temptation  is  for  the  most  part  a 
testimony  of  a  vaHant  mind. 

Christ  ascended  up  to  heaven  in  the  presence 
of  his  disciples,  that  they  might  be  witnesses  of 
this  mystery,  of  which,  they  were  beholders, 
none  can  give  better  testimony  to  Almighty 
God's  deeds,  than  he  who  hath  learned  them 
by  experience ;  wherefore,  he  that  would  cer- 
tainly know  how  good,  hov/  sweet,  and  merci- 
ful he  is  towards  his,  and  what  is  the  force  and 
efficacy  of  his  divine  grace,  love,  providence, 
and  spiritual  consolations ;  let  him  ask  those, 
who,  indeed,  have  had  experience  of  them,  for 
they,  and  only  they,  will  give  him  the  best  in- 
structions and  satisfaction. 

Moreover,  Christ  would  ascend,  his  disciples 
looking  upon  him,  that  they  might  pursue  him 
with  their  eyes  and  spirit,  that  they  might  have 
a  cordial  feehng  of  his  departure  ;  that  in  his 
absence  they  might  fear  to  remain  alone,  and 
that  they  might  the  better  dispose  themselves 
to  receive  his  holy  grace.  The  prophet  Eli- 
seus,  when  Elias  was  to  be  taken  and  separated 
from  him,  desired  that  he  would  give  his  spirit 
Elias  made  answer  :  '*  Rem  difficilem  postulasH 
attamen  si  videris  me,  quaiido  tollar  a  te,  erit 
tibi  quod  petisli :  si  autem  non  videris,  non  eritJ'' 
"  Thou  hast  asked  a  hard  thing ;  nevertheless, 
if  thou  see  me  when  I  am  taken  from  thee, 


OF  MEDITATION.  151 

thou  shalt  have  what  thou  hast  asked  ;  but  if 
thou  see  me  not,  thou  shalt  not  have  it."* 

In  Hke  manner,  they  shall  be  heirs  of  the 
spirit  of  Christ,  whom  love  doth  cause  to  mourn 
for  his  departure ;  to  whom  his  absence  doth 
seem  grievous,  who  earnestly,  whilst  they  live 
in  this  banishment,  desire  his  holy  presence. 
Such  a  saint  was  he  that  said,  thou  art  gone, 
my  comforter,  without  any  care  of  me,  at  thy 
departure  thou  didst  bless  thine,  and  I  saw  it 
not ;  the  angels  promised  that  thou  shouldst 
return  again,  and  I  heard  them  not.  Who  is 
able  to  express  or  understand,  the  solitude, 
trouble,  cries,  and  tears  of  the  Blessed  Virgin, 
of  his  beloved  disciple,  St.  Mary  Magdalen, 
and  the  other  Apostles,  when  they  saw  Christ 
to  be  taken  from  them,  who,  together  with 
him,  carried  up  their  affectionate  hearts  ?  and 
yet,  notwithstanding,  it  is  said  of  them,  that 
they  returned  with  great  joy  into  Jerusalem ; 
the  same  love  and  affection  which  made  them 
bewail  the  visible  loss  of  their  beloved  Lord 
and  Master,  did  likewise  cause,  that  they  con- 
gratulated each  other  ;  much  rejoicing  at  his 
glory,  for  it  is  the  nature  of  true  love,  not  so 
much  to  seek  the  commodity  of  itself,  as  the  ho- 
nor and  commodity  of  the  person  that  is  beloved. 

Last  of  all,  to  close  up  this  meditation,  it  is 
left  to  us  to  consider,  with  what  glory,  with 
what  joy,   this  noble  conqueror  was  brought 

*  4  Reg,  c.  ii.  v.  10. 


162  BLESSED  ALCANTARA, 

into  that  heavenly  city  ;  what  solemnities  were 
then  instituted  in  the  glorious  paradise,  how 
magnificently  was  he  entertained  by  those  ce- 
lestial citizens?  what  a  delightful  spectacle 
was  it,  to  see  men  accompanied  with  angels, 
to  go  in  procession,  and  to  sit  upon  those  seats, 
which  for  many  thousand  years  were  vacant. 
But  a  most  ravishing  joy  it  was,  to  behold  the 
sacred  humanity  of  Jesus  Christ,  for  transcend- 
ing all  others,  to  sit  at  the  right  hand  of  his 
eternal  Father. 

All  these  things  are  worthy  of  thy  attentive 
consideration,  that  thou  mayest  learn,  that  the 
labors  thou  dost  undergo  for  the  love  of  God, 
are  not  spent  in  vain,  therefore,  he  that  hum- 
bled himself  under  all  creatures,  it  was  requi- 
site that  he  should  be  exalted  above  all,  that 
the  lovers  of  true  glory  may  trace  this  path, 
they  must  expect  if  they  desire  to  be  above  all, 
that  first  they  be  subject  to  all,  even  their  in- 
feriors. 


OF  MEDITATION.  153 

CHAPTER  V. 

OF    SIX   THINGS   NECESSARY   TO   PRAYER. 

These  are  the  exercises  and  meditations, 
Christian  reader,  wherewith,  every  day,  thou 
may  est  feed  thy  soul,  which  if  thou  dost  right- 
ly use,  thou  wilt  never  want  matter  to  busy  thy 
mind  devoutly.  But  thou  must  note,  ^.^  ^^ 
that  meditation,  if  it  be  well  per-  necessary 
formed,  ought  to  consist  of  six  parts ;  for  medi- 
some  of  which,  go  before,  others  fol-  ^^.tion. 
low,  mental  prayer. 

First,  before  we  apply  ourselves  to  medita- 
tion, it  is  necessary,  that  our  mind  and  soul 
be   diligently   prepared  to  this  holy 
exercise;  as  these  strings  of  an  instru-     ^9^^^^" 
ment,   except  they  be  before-hand 
well-tuned,  will  never  make  a  pleasant  melody. 

After  preparation,  ought  to  follow  the  read- 
ing of  some  holy  mystery,  according 
to   the   distribution  of  days  in   the  ■^^"^*"^- 
week,  which  in  young  beginners  is  chiefly  ne- 
cessary, until  with  continual  use  and  custom, 
matter   of  meditation   offereth  itself 
unto   their  memories.      Then   insist       /.  *  ^" 
upon  the  matter  to  be  meditated  upon. 
To  meditation  we  must  join  devout  and  sincere 


154  BLESSED     ALCANTARA, 

Giving  of  giving  of  thanks  to  God  for  all  his 
thanks,    benefits  ;  then  a  general  oblation  of 
^, .   .      all  the  life  of  Christ  for  recompense 
*  of  any  benefit,  and  our  own  works  to 
the  honor  and  glory  of  God.     Last  of  all,  pe- 
p  ...  ^    tition,  which  is  chiefly  called  prayer, 
wherein  we  desire  all  things  necessa- 
ry for  our  own  salvation,  of  our  neighbors,  and 
the  good  of  the  whole  church. 

These  six  parts,  are  required  to  mental 
prayer,  which  besides  other  commodities,  they 
minister  abundant  matter  for  meditation,  see- 
ing they  set  before  us  divers  sorts  of  meats, 
that  if  one  will  not  relish  our  spiritual  taste, 
we  may  fall  upon  another ;  if  we  be  deficient 
in  one,  in  another  we  may  employ  our  minds, 
and  kindle  our  devotion. 

But  in  every  meditation,  neither  all  these 
parts  nor  order,  is  always  necessary,  although, 
as  I  said  before,  to  young  beginners  it  is,  that 
they  should  have  a  certain  method,  according 
to  which,  they  are  to  guide  themselves ; 
wherefore,  in  that  which  hath,  or  shall  be  said, 
my  intention  is  not  to  set  down  a  general  rule, 
or  immutable  perpetual  laws,  the  violating  of 
which  should  be  a  fault ;  but  my  meaning  is, 
to  introduce,  and  bring  in  young  beginners  and 
novices  into  the  right  way,  and  method,  of  me- 
ditation ;  which,  when  they  are  once  in  use, 
experience,  but  especially,  the  Holy  Ghost, 
will  better  inform  them. 


OF  MEDITATION.  155 


CHAPTER  VI. 

{  OF   THE    PREPARATION    NECESSARY   TO   PRAYER. 

It  will  not  be  beside  our  purpose  to  handle 
all  these  parts  severally ;  we  will,  therefore, 
first  begin  with  preparation,  which  we  did  put 
first. 

He,  therefore,  who  goeth  about  to  meditate, 
after  he  hath  placed  his  body  after  a  decent 
manner,  either  kneeling  or  standing,  or  com- 
posing himself  in  manner  of  a  cross,  or  pros- 
trating himself  upon  the  ground,  or  sitting,  if 
infirmity  or  necessity  doth  so  require,  let  him 
first  sign  himself  with  the  sign  of  the  cross ; 
then  let  him  recollect  the  dispersed  powers  of 
his  soul,  especially  the  imagination,  and  se- 
quester it  from  all  temporal  and  transitory 
things.  Let  him  elevate  his  understanding  to 
God,  considering  his  divine  presence,  with  what 
due  reverence  and  attention  as  is  requisite ; 
and  let  him  imagine  Almighty  God  himself  to 
be  present  in  his  soul,  as  in  very  deed  he  is. 

If  it  be  the  morning  meditation,  after  a  ge- 
neral act  of  contrition  for  his  sins,  let  him  make 
to  God  a  general  confession  ;  if  in  the  evening, 
let  him  examine  his  conscience  concerning  all 
his  thoughts,  words,  and  works  of  that  day ;  of 
the  forgetfulness  of  the  benefits  of  Almighty 


156  BLESSED     ALCANTARA, 

God ;  and  of  the  sins  of  his  former  life ;  hum- 
bly prostrating  himself  in  the  sight  of  the  Di- 
vine Majesty,  in  whose  presence  he  now  is, 
after  a  particular  manner,  saying  the  words  of 
the  patriarch  Abraham :  "  Loquor  ad  Domi- 
num  meum,  cum  sim  pulvis  et  cinis :"  "  I  will 
speak  to  my  Lord,  seeing  I  am  but  dust  and 
ashes."*  And  singing  the  psalm  :f  "  To  thee 
have  I  lifted  up  my  eyes,  who  dwellest  in  the 
heavens.  Behold,  as  the  eyes  of  servants  are 
on  the  hands  of  their  masters ;  as  the  eyes  of 
the  handmaid  are  on  the  hands  of  her  mistress: 
so  are  our  eyes  unto  our  Lord  God,  until  he 
have  mercy  on  us.  Have  mercy  on  us,  O  Lord, 
have  mercy  on  us.  Glory  be  to  the  Father," 
&c. 

And  because  we  are  not  able  of  ourselves  to 
think  any  good,  but  all  our  sufficiency  is  from 
God ;  and  because  none  can  say  Lord  Jesus, 
that  is  to  say,  call  upon  the  name  of  Jesus, 
without  the  Holy  Ghost,{  to  thee,  therefore,  O 
Holy  Ghost,  do  1  turn  myself,  with  tears  im- 
ploring thy  assistance :  "  Come,  Holy  Ghost, 
send  forth  from  heaven  the  glittering  beams  of 
true  light ;  come,  father  of  the  poor ;  come, 
giver  of  rewards ;  come,  light  of  our  hearts, 
sweet  comforter,  sweet  guest  of  the  soul,  sweet 
refreshing,  rest  in  labor,  temperature  in  heat, 
in  mourning  a  grateful  solace,  O  blessed  light, 
replenish  the  hearts  of  the  faithful."     Then 

*  Gen.  18.  f  Psalm  122.  t-  Cor.  2: 


OF   MEDITATION".  157 

followeth  the  prayer,  Deus  qui  corda  fidelium^ 
etc.  These  being  said,  he  shall  pray  to  God  to 
bestow  upon  him  his  divine  grace,  to  assist  at 
this  holy  exercise,  with  that  attention,  due  re- 
collection, fear  and  reverence,  beseeming  so 
great  a  majesty,  humbly  beseeching  him,  so  to 
pass  over  this  time  of  holy  prayer,  that  he  may 
return  from  thence  fortified  with  new  fervor, 
to  execute  whatsoever  shall  belong  to  his  holy 
service  ;  for  prayer  which  beareth  not  this  fruit 
is  luke-warm,  imperfect,  and  of  no  moment  be- 
fore God. 


158  BLESSED  ALCANTARA, 


CHAPTER  VII. 


OF    READING. 


After  a  due  preparation,  followeth  reading 
those  things  that  are  to  be  meditated  upon; 
that  must  not  be  too  hasty,  but  mature,  serious, 
and  quiet ;  to  which  the  understanding  must 
not  only  be  attentive,  to  understand  those  things 
which  are  read,  but  also,  and  chiefly,  the  will; 
that  those  things  which  are  understood,  may 
give  a  spiritual  gust  and  feeling.  When  he 
falleth  upon  any  place  which  much  moveth  his 
affection,  let  him  there  pause  awhile,  that  in 
his  heart  it  may  cause  a  greater  impression. 
He  must  also  beware  not  to  spend  too  much 
time  in  reading,  thereby  to  hinder  meditation, 
it  being  a  more  fruitful  exercise  ;  for  as  much, 
as  things  attentively  considered,  pierce  more 
inwardly  and  produce  greater  effect.     If,  per- 

What  to  adventure,  sometime  it  happeneth 
do  when  the  that  the  mind  be  so  dispersed,  that 
mindis  dis-  it  cannot  settle  itself  to  prayer,  then 
traded.  j^-  jg  better  to  insist  awhile  longer  in 
reading,  or  to  join  reading  to  meditation  ;  or 
alter  the  reading  of  one  point,  to  pause  upon 
that  awhile,  then  after  the  same  manner  to 
proceed  to  the  others:  although  the  under- 
standing tied  to  certain  words  which  are  read. 


OP    MEDITATION.  159 

cannot  so  freely  be  carried  into  divers  aflTec- 
tions,  as  when  it  is  free  from  this  bond. 

It  is  oftentimes  very  profitable  for  a  man  to 
use  some  violence  to  himself,  to  ex-     r  «^^^-„o. 
pel  his  vain  and  trifling  fancies ;  af-  ^^^  ^  „^ 
ter  the  example  of  the  patriarch    profitable 
Jacob,  manfully  to  wrestle  against    thoughts, 
them,  persevering  unto  the  end  :  af-    ^^"j^"'^^  ^^ 
ter  which  fight,  the   victory  being 
obtained,  God  doth,  for  the  most  part,  give 
greater  devotion,  or  more  pure  contemplation, 
or   some   other  supernatural   gift,   which   he 
never  denieth  to  those  who  faithfully  fight  in 
his  cause. 


160  BLESSED    ALCANTARA, 

CHAPTER  VIIL 

OF    MEDITATION. 

After  reading,  followeth  meditation,  which 
is  sometimes  of  such  things  as  can  be  repre- 
sented to  our  imagination ;  as  the  ]i(e  and  pas- 
sion of  our  Blessed  Saviour ;  the  latter-judg- 
ment ;  hell ;  and  the  kingdom  of  heaven.  Some- 
times of  such  things  as  are  subject  rather  to 
the  understanding  than  imagination ;  as  the 
consideration  of  Almighty  God's  benefits,  his 
bounty,  clemency,  and  other  perfections  which 
are  in  God. 

These  meditations  are  called,  the  one  intel- 
lectual, the  other  imaginary.  Both  which,  in 
these  exercises,  are  to  be  used  after  a  different 
manner,  as  occasion  requireth.  When  the 
meditation  is  imaginary,  so  that  the  thing  me- 
ditated upon  hath,  or  ever  had,  any  actual  ex- 
istence or  being,  we  must  so  frame  and  repre- 
sent it  to  our  fancy,  as  though  we  were  present 
in  the  same  place,  and  saw  with  our  eyes  those 
things  which  were  there  done.  This  repre- 
sentation will  make  the  consideration  of  these 
things  more  vivacious,  and  cause  a  greater  im- 
pression in  our  souls;  for  if  our  imagination 
can  comprehend  whole  cities  and  countries, 
with  less  difficulty  can  it  comprehend  one  mys- 


OF    MEDITATION.  161 

tery.  This  helpeth  much  to  the  recollection 
of  the  mind ;  this  will  retain  the  same  busied 
in  itself,  as  a  bee  in  a  hive,  where  she  worketh 
and  disposeth  all  things  diligently.  But  in 
these  things  a  moderation  must  be  used ;  for 
to  run  with  a  violent  imagination  to  Jerusalem, 
to  frame  to  the  fancy  those  things  which  are 
to  be  meditated  there,  doth  oftentimes  hurt  the 
head.  Wherefore,  it  is  good  to  abstain  from 
immoderate  imaginations,  lest  nature,  oppress- 
ed with  too  violent  apprehensions,  becomes  in- 
firm and  weak. 


31 


162  BLESSED    ALCANTARA, 


CHAPTER  IX. 


OF   GIVING   OF   THANKS. 


After  meditation,  followeth  giving  of  thanks, 
the  occasion  of  which,  must  be  taken  from  the 
matter  meditated  upon ;  for  example,  if  the 
meditation  be  of  the  passion  of  our  Saviour, 
we  must  give  thanks  unto  him,  that,  he  hath 
redeemed  us  from  so  great  torments.  If  of 
sins,  that  with  longanimity  he  hath  expected 
us  to  do  penance.  If  of  the  miseries  of  this 
life,  that  he  hath  preserved  us  from  the  great- 
est part  of  them.  If  of  death,  that  hitherto, 
he  hath  defended  us  from  the  perils  of  sudden 
death,  and  hath  favorably  granted  us  time  of 
penance.  If  of  the  glory  of  paradise,  that  he 
hath  created  us  to  that  end ;  that  after  the 
storms  and  troubles  of  this  present  life,  we 
should  enjoy  eternal  felicity ;  after  this  man- 
ner, we  are  to  proceed  in  other  meditations. 

To  these  benefits,  we  may  join  the  others 
which  we  handled  before,  to  wit,  the  benefits 
of  our  creation,  conservation,  redemption,  and 
vocation.  As  much  as  in  us  lieth,  let  us  give 
him  thanks,  that  he  hath  created  us,  after  his 
own  image  and  likeness,  that  he  hath  given  us 
a  memory  to  remember  him,  an  understanding 
to  know  him,  and  a  will  to  love  him,  that  he 


OF   MEDITATION.  163 

hath  committed  us  to  the  custody  of  angels,  that 
by  the  help  of  our  angel  guardian,  he  hath  ex- 
empted us  from  many  dangers,  preserved  us 
from  many  mortal  sins,  defended  us  from  death, 
and  malice  of  the  devil,  while  we  were  in  this 
case,  (which  was  no  less  than  to  free  us  from 
everlasting  death,  to  which,  by  sin,  we  were 
obnoxious.)  That  he  would  vouchsafe  to 
assume  our  nature  upon  him,  and  for  our 
sakes  suffer  a  most  ignominious  death ;  that 
we  were  born  of  Christian  parents;  that  we 
were  regenerated  by  baptism ;  that  in  this 
present  life,  he  hath  promised  grace,  and  un- 
speakable glory  in  the  world  to  come  ;  that  he 
hath  adopted  us  for  his  sons ;  that  in  the^acra- 
ment  of  confirmation,  he  hath  fortified  us  with 
strong  weapons,  to  fight  against  the  world,  the 
flesh,  and  the  devil ;  that  he  hath  given  him- 
self to  us  in  the  sacrament  of  the  altar  ;  that 
he  hath  left  unto  us  the  sacrament  of  penance, 
to  recover  the  grace  which  was  lost  by  mortal 
sin ;  that  he  hath  visited  us  daily  with  good 
and  holy  inspirations ;  that  he  hath  given  us 
grace  to  persevere  in  holy  and  pious  exercises. 
After  the  same  method,  we  must  proceed  in 
accounting  other  of  Almighty  God's  benefits, 
as  well  general  as  particular,  and  for  all,  pub- 
lic or  private,  manifest  or  secret,  give  him 
thanks ;  and  we  must  invite  all  creatures,  ce- 
lestial and  terrestrial,  to  bear  us  company 
in  this  holy  exercise,  singing  the  song  of  the 
three  children  :    "  Benedicte  omnia  opera  Do- 


164  BLESSED  ALCANTARA, 

mini  Domino :  laudate  et  superexaltate  eum  in 
ssscula,  4^0."*  And  the  Psalm  if  "  Benedic 
anima  mea  Domino :  et  omnia  quae  intra  me 
sunt,  nomini  sancto  ejus.  Benedic  anima  mea 
Domino:  et  noli  oblivisci  omnes  retributiones 
ejus.  Qui  propitiatur  omnibus  iniquitatibus 
tuis:  qui  sanat  omnes  infirmitates  tuas.  Qui 
redimit  de  interitu  vitam  tuam  :  qui  coronat  te 
in  7nisericordia  et  miser ationibus.^^  "  Bless  the 
Lord,  O  my  soul :  and  let  all  that  is  within  me 
bless  his  holy  name.  Bless  the  Lord,  O  my 
soul,  and  never  forget  all  that  he  hath  done  for 
thee.  Who  forgiveth  all  thy  iniquities ;  who 
healeth  all  thy  diseases.  Who  redeemeth  thy 
life  from  destruction,  who  crowneth  thee  v/ith 
mercy  and  compassion." 

*  Dan.  c.  iii.  v.  57.  f  Psal.  102. 


OF   MEDITATION.  165 

CHAPTER  X. 

OP   OBLATION. 

Cordial  thanks  being  given  to  God,  present- 
ly the  heart  breaketh  naturally  into  that  affec- 
tion, which  the  kingly  prophet  David  felt  in 
himself,  when  he  said :  "  Quid  retrihuam  Do- 
mino, pro  omnibus  qnse  retribuit  mihiP"* 
"  What  shall  I  render  to  our  Lord,  for  all 
things  that  he  hath  rendered  to  me  ?"  Which 
desire,  we  shall  in  some  sort  satisfy,  if  we  offer 
to  God  whatsoever  we  have.  First,  therefore, 
we  must  offer  to  God  ourselves,  for  his  perpe- 
tual servants,  wholly  resigning  ourselves  to  his 
holy  will,  howsoever  he  shall  please  to  dispose 
of  us.  We  must  likewise  direct  all  our 
thoughts,  words,  and  works,  whatsoever  we 
shall  do  or  suffer,  to  the  supreme  honor  and 
glory  of  his  sacred  name.  Then  we  must  offer 
to  God  the  Father,  all  the  merits  of  his  only 
begotten  Son,  all  the  labors  and  sorrows  he  did 
undergo,  in  this  miserable  world,  to  fulfil  the 
will  of  his  heavenly  Father,  beginning  from  his 
nativity,  and  hard  manger,  to  his  contumelious 
crucifying,  and  giving  up  the  ghost;  foras- 
much, as  these  are  all  the  goods  and  means, 

*  Psal.  115. 


166  BLESSED  ALCANTARA, 

whereof  in  the  New  Testament,  he  hath  left 
us  heirs  ;  wherefore,  as  that  is  no  less  our  own, 
which  is  given  us  freely,  than  that  we  get  with 
our  industry  ;  so  the  merits  of  Christ,  which  he 
hath  freely  bestowed  upon  us,  are  no  less  our 
own,  than  if  we  had  got  them  with  our  sweat 
and  labor. 

Hence  every  man  may  offer  this  sacred  ob- 
lation, as  the  first,  numbering  one  by  one,  all 
the  labors  and  virtues  of  the  life  of  Christ,  his 
obedience,  patience,  humility,  charity,  and  his 
other  virtues,  seeing  these  are  the  most  excel- 
lent of  all  oblations,  that  we  can  offer  to  God. 


OF  MEDITATION.  167 

CHAPTER  XL 

OF   PETITION. 

This  noble  oblation  being  well  performed, 
we  may  securely  and  confidently  proceed  to 
the  asking  of  any  gifts  and  graces.  First, 
therefore,  Almighty  God  is  to  be  prayed  unto, 
with  inflamed  charity  and  ardent  zeal  of  his 
divine  honor,  for  the  conversion  of  all  nations, 
that  all  people  may  be  illuminated  with  the 
knowledge  of  him,  praying  and  adoring  him 
as  the  only  true  and  living  God.  To  this  end, 
from  the  bottom  of  our  hearts,  we  may  utter 
the  words  of  the  kingly  prophet :  "  Confitean- 
tur  tibi  populi  Deus :  conjiteantur  tihi  populi 
omnes.^'*  "Let  people,  O  God,  confess  to  thee ; 
let  all  people  give  praise  to  thee." 

Then,  we  must  pray  to  God  for  the  prelates 
of  the  church,  the  supreme  pastor,  cardinals, 
archbishops,  bishops,  and  other  prelates,  that 
he  would  be  pleased  so  to  govern  and  illumi- 
nate them,  with  the  light  of  his  heavenly  grace, 
that  they  may  be  able  to  bring  all  men  to  the 
knowledge  and  obedience  of  their  Creator. 

We  must  also  pray  to  God  for  kings  and 
princes,  (as  St.  Paul  admonisheth,)  and  for  all 

«  Psal.  66. 


168  BLESSED   ALCANTARA, 

men  placed  in  dignity,  that  by  their  diligent 
care,  their  subjects  may  live  a  quiet  life,  well 
instructed  with  honest  manners,  for  this  is 
grateful  to  God,  that  willeth  all  should  be  saved, 
and  come  to  the  knowledge  of  his  truth. 

Then  for  all  the  members  of  his  mystical 
body  ;  for  the  just,  that  he  would  be  pleased 
to  conserve  them  in  their  sanctity  ;  for  sinners, 
to  convert  them  from  their  wicked  courses,  to 
the  amendment  of  their  lives;  for  the  dead, 
that  he  would  free  them  from  the  expiating 
torments  wherein  they  are  detained,  and  bring 
them  to  their  eternal  rest. 

We  must  pray  to  God,  for  the  poor  infirm 
captives,  bond-slaves  or  others,  in  whatsoever 
tribulation  ;  that  for  the  merits  of  his  dear  Son, 
he  would  vouchsafe  to  help,  and  free  them 
from  all  their  miseries. 

After  we  have  prayed  for  the  good  of  our 
neighbors,  let  us,  at  length,  intreat  for  our  own 
necessities,  which  discretion  will  teach  every 
one  in  particular  (if  he  be  not  altogether  igno- 
rant of  himself,)  what  they  are.  But,  that  we 
may  set  down  a  method  for  beginners,  we  will 
lead  them  into  this  pathway.  First,  therefore^ 
we  must  pray  to  God,  that  through  the  merits 
and  passion  of  his  only  begotten  Son,  he  would 
pardon  our  sins,  give  us  grace  to  avoid  them, 
and  to  expiate  them  with  good  works  worthy 
of  penance ;  but  especially,  to  implore  for  help 
and  assistance,  against  those  evil  inclinations, 
and  vices,  in  which  we  are  most  addicted,  lay* 


or   MEDITATION.  169 

ing  open  to  our  heavenly  physician,  all  the 
wounds  of  our  diseased  souls,  that  with  the 
ointment  of  holy  grace  he  would  heal  them. 

Then,  let  us  ask,  for  the  most  excellent  vir- 
tues wherein  the  whole  perfection  of  a  Chris- 
tian man  consisteth ;  for  example,  faith,  hope, 
charity,  fear,  humility,  patience,  obedience,  for- 
titude in  adversity,  poverty  of  spirit,  contempt 
of  the  world,  true  discretion,  purity  of  inten- 
tion, and  other  like  to  these,  which  are  placed 
in   the  supreme  top  of  a  spiritual  building. 
Faith,  is  the  prime  root  and  foundation  of  a 
Christian ;  hope,  is  a  staff  to  defend  us  from 
all  tribulations  of  this  present  life  ;  charity,  the 
end  of  all  perfection ;  fear  of  God,  the  begin- 
ning of  true  wisdom ;  humility,   is  the   basis 
and  ground  work  of  all  virtues ;  patience,  is 
the  strongest  armor  against  the  fury  of  our 
enemies  ;  obedience,  is  the  most  grateful  obla- 
tion to  God,  wherein  man  offereth  himself  for 
a  sacrifice ;  discretion,  is  the  eye  of  the  soul ; 
fortitude,  the  hand  thereof,  wherewith  it  bring- 
eth  all  works  unto  perfection  ;  purity  of  inten- 
tion, directeth  all  her  actions  unto  God.     We 
must  after  pray  for  other  virtues,  which  may 
help  us  forward  in  the  way  of  perfection  ;  as 
sobriety  in  meat  and  drink,  moderation  of  the 
tongue,  custody  of  the   senses,  modesty   and 
composition  of  the  outward  man,  sweetness  in 
giving  good  example  to  our  neighbors,  rigor 
and  severity  towards  ourselves,  and  the  like. 
Last  of  all,  we  must  conclude  this  petition. 


170  BLESSED   ALGA  Jf  TAR  A, 

with  a  fervent  imploring  of  the  divine  love,  and 
here  to  pause  awhile,  so  that  the  chiefest  part 
of  time  be  spent  in  an  earnest  desiring  of  this 
grace  and  favor,  seeing  in  the  divine  love  all 
our  felicity  doth  consist,  to  that  end,  this  pray- 
er following  will  not  be  unprofitable. 

A  PRAYER  FOR  OBTAINING  DIVINE  LOVE. 

Grant,  I  beseech  thee,  O  Lord,  that  I  may 
love  thee  with  all  my  soul,  with  all  my  heart, 
with  all  my  strength ;  O  my  only  hope,  my  per- 
fect glory,  my  refuge  and  solace ;  O  my  dear- 
est of  all  friends,  sweet  spouse,  flourishing 
spouse,  sweeter  than  any  honey,  delight  of  my 
heart,  life  of  my  soul,  joy  of  my  spirit ;  O  bright 
day  of  eternity,  clear  light  of  my  bowels,  pa- 
radise of  my  heart,  original  of  all  my  good ; 
O  my  chiefest  strength,  prepare,  O  Lord  in  my 
soul  a  delicious  bed,  that  according  to  thy  pro- 
mise, there  thou  mayest  dwell,  and  make  thy 
mansion.  Mortify  in  me  whatsoever  is  dis- 
pleasing to  thee,  and  make  me  a  man  accord- 
ing to  thine  own  heart.  Pierce  the  marrow  of 
my  soul,  wound  my  heart  with  the  darts  of 
dear  affection,  and  inebriate  me  with  the  wine 
of  love. 

When  shall  I  perfectly  please  thee  in  all 
things  ?  when  shall  I  cast  from  me  all  things 
contrary  to  thee?  when  shall  I  be  wholly 
thine?  when  shall  I  leave  to  be  my  own? 
when  shall  nothing  live  in  me,  but  what  is 


OF   MEDITATION".  171 

thine  ?  when  shall  I  embrace  thee  with  ardent 
affection  ?  when  wilt  thou  inflame,  and  con- 
sume me  with  the  flames  of  love  ?  when  wilt 
thou  pierce  and  replenish  me  on  every  side 
with  thy  sweetness?  when  wilt  thou  lay 
open  and  manifest  to  my  poverty,  that  pre- 
cious kingdom  which  is  within  me,  that  is  to 
say,  thy  sacred  self,  with  all  thy  riches  ?  when 
wilt  thou  unite  me  perfectly  unto  thee  ?  when 
wilt  thou  transform  and  swallow  me  up  whol- 
ly in  thee,  that  from  thee  I  may  never  deparf? 
when  wilt  thou  remove  from  me  all  obstacles, 
which  hinder  me,  that  am  not  one  spirit  with 
thee.  O  beloved  of  my  soul !  O  delight  of  my 
heart  I  look  down  upon  me  and  hear  me,  not 
for  my  own  merits,  but  out  of  thine  infinite  good- 
ness, instruct,  illuminate,  direct,  and  help  me 
in  all,  and  through  all,  that  I  neither  speak  or 
do  any  thing,  but  that  which  I  shall  know  to 
be  grateful  before  thy  sight. 

O  my  God,  my  love,  my  joy,  my  pleasure, 
my  fortress,  and  my  life !  why  dost  thou  not 
help  the  poor  and  needy,  imploring  thy  assist- 
ance 1  thou  who  fillest  heaven  and  earth,  why 
dost  thou  suffer  my  heart  to  be  empty  ?  thou 
who  cloathest  the  flowers  and  lilies  of  the 
fields  with  beauty ;  thou  who  nourishest  the 
birds  of  the  air ;  thou  who  sustainest  the  least 
creature  of  the  earth  ;  why  art  thou  unmind- 
ful of  me,  that  forgetteth  all  things  for  the 
love  of  thee  ?  O  immense  goodness  !  I  had 
knowledge  of  thee  too  late,  that  1  loved  thee 


172  BLESSED  ALCANTARA, 

no  sooner.  O  new  and  ancient  beauty!  O 
miserable  was  my  state,  when  I  lived  without 
thy  love!  O  wretched  was  my  condition, 
when  I  knew  thee  not !  0  intolerable  blind- 
ness of  my  heart,  when  I  saw  thee  not !  I 
sought  thee  far  abroad,  when  thou  wert  with- 
in me;  yet,  at  length,  though  late,  I  have 
found  thee,  let  not  thy  mercy  suffer  me,  O 
Lord,  that  ever  I  forsake  or  leave  thee  again. 
And,  because  to  have  eyes  to  see  thee  is  one 
of  the  chiefest  things  that  pleaseth  thee ; 
Lord,  give  me  the  eyes  of  a  solitary  turtle,  to 
contemplate  thee,  give  me  chaste  eyes  full  of 
modesty,  humble  and  amorous,  sanctified  and 
weeping,  attentive  and  discreet  eyes,  which 
may  understand  and  perform  thy  will ;  Lord, 
give  me  grace  to  behold  thee  with  such  eyes, 
as  thou  mayest  look  upon  me  again,  as  thou 
didst  upon  Peter,  when  he  denied  thee,  and 
didst  move  him  to  bitter  compunction  for  his 
sins.  Look  upon  me  as  thou  didst  upon  the 
prodigal  child,  when  thou  didst  run  to  embrace 
and  kiss  him ;  or  as  upon  the  publican,  not 
daring  to  lift  up  his  eyes  to  heaven.  Behold 
me  with  those  eyes,  that  thou  didst  invite  Mary 
Magdalen  to  penance,  and  to  wash  thy  feet 
with  tears ;  or,  with  those  eyes  wherewith  the 
spouse  in  the  Canticles  incited  thee  to  her  love, 
when  thou  saidst :  "  Quam  pulchra  es  arnica 
mea,  quam  pulchra  es !  occuli  tui  columbarum.^^* 

*  Cant.  c.  iv.  v.  1. 


OF  MEDITATION.  173 

"How  beautiful  art  thou,  my  love,  how  beauti- 
ful art  thou  !  thy  eyes  are  dove's  eyes." 

That  my  aspect  be  pleasing,  and  that  the 
beauty  of  my  soul  be  grateful  unto  thee  :  do 
thou,  I  beseech  thee,  bestow  the  gift  of  vir- 
tues and  graces  upon  me,  to  deck  and  trim  my- 
self, whereby  I  may  live  to  glorify  thy  holy 
name  for  ever  and  ever. 

O  merciful  and  holy  Trinity  !  Father,  Son, 
and  Holy  Ghost,  one  only  true  God,  teach,  di- 
rect, and  help  me  in  all.  O  Father  omnipo- 
tent, I  beseech  thee,  by  the  greatness  of  thy 
immense  power,  to  confirm  and  strengthen  my 
memory  in  thee  only,  and  to  replenish  it  with 
holy  and  pious  cogitations.  O  Son  most  wise, 
illuminate  my  small  understanding,  with  thy 
eternal  wisdom,  to  know  thy  everlasting  truth, 
and  my  own  misery.  O  Holy  Ghost,  love  of 
the  Father  and  the  Son,  with  thy  incompre- 
hensible goodness,  make  my  will  conformable 
to  thy  divine  pleasure,  inflame  it  with  such  a 
fire  of  thy  holy  love,  that  no  waters  which 
arise  from  the  turbulent  fear  of  evil  sugges- 
tions, may  be  able  to  extinguish  it.  O  holy 
Trinity  and  one  God  ;  I  would  to  God  I  could 
do  nothing  else  but  praise  and  love  thee,  and 
as  much  as  all  thy  holy  saints ;  I  would  to 
God  I  had  the  love  of  all  creatures  in  me 
alone ;  I  would,  with  a  willing  mind,  transfer 
and  turn  it  to  the  love  of  thee,  although  this 
were  nothing,  in  respect  of  what  thou  deservest. 
Only  thou   thyself  canst  worthily   love  and 


174  BLESSED    ALCANTARA, 

praise  thyself,  because  none  else  besides  thee  is 
able  to  understand  thy  incomprehensible  good- 
ness, and  therefore  the  just  poise  of  love  re- 
sideth  only  in  thy  sacred  breast. 

O  Blessed  Virgin  Mary,  Mother  of  God, 
Q,ueen  of  heaven,  lady  of  the  world,  mansion 
of  the  Holy  Ghost,  lily  of  purity,  rose  of  pa- 
tience, paradise  of  pleasure,  mirror  of  chastity, 
vessel  of  innocence:  intercede  for  me,  miserable 
banished  wretch,  and  bestow  upon  me  a  por- 
tion of  thy  abundant  charity. 

O  all  ye  saints  of  God,  and  ye  angelical  spi- 
rits, who  burn  with  a  vehement  affection  of 
your  Creator,  especially  ye  seraphims,  who  in- 
flame both  heaven  and  earth  with  love,  do  not 
forsake  my  miserable  soul,  but  purify  it  as  you 
did  the  lips  of  Isaiah  from  all  vice  and  un- 
cleanness,  and  set  it  on  fire  with  the  flames  of 
your  ardent  love,  that  I  may  love  and  seek  our 
Lord  God,  resting  and  remaining  in  him  for 
ever  and  ever.    Amen. 


OF  MEDITATION.  175 


CHAPTER  XII. 

CERTAIN   DOCUMENTS   TO   BE   OBSERVED    ABOUT 
MEDITATION. 

Hitherto  we  have  only  set  down  plentiful 
matter  for  meditation,  which,  for  the  present, 
is  very  necessary,  because  the  greatest  part  of 
men  either  neglect  or  disdain  this  exercise,  be- 
cause they  want  sufficient  matter  to  consider 
upon ;  now  we  will  briefly  handle  those  things 
which  pertain  to  the  form  and  method  of  me- 
ditation, of  which,  through  the  Holy  Ghost  be 
the  principal  master,  nevertheless,  experience 
teacheth  us  that  certain  documents  are  like- 
wise necessary  :  because  the  way  to  heaven  is 
cragged,  and  full  of  difficulties,  therefore,  is 
there  need  of  a  guide,  without  which,  many 
have  gone  astray  a  long  time  from  the  right 
path,  or,  at  leastwise,  have  not  attained  to 
their  desired  end  so  soon  as  they  expected. 

THE  FIRST  DOCUMENT. 

The  first  document  therefore,  is,  that  we  do 
not  so  adhere  to  those  things,  which  above  we 
have  digested  into  several  points  and  times,  as 
that  we  should  think  it  a  fault  to  fall  upon 
other  things,  wherein  the  mind  may  reap  more 


1?6  BLESSED     ALCANTARA, 

abundant  fruit ;  for  seeing  devotion  is  the  end 
of  all  those  exercises,  that  which  cometh  near- 
est to  this  scope  is  always  to  be  accounted 
best ;  which  ought  not  lightly,  upon  every  oc- 
casion, to  be  done,  but  with  a  clear  and  mani- 
fest profit. 

THE  SECOND  DOCUMENT. 

We  must  be  wary  of  too  many  speculations 
in  this  exercise,  and  use  rather  efficacious  affec- 
tions of  the  will,  than  curious  discourses  of  the 
understanding  :  wherefore,  they  go  not  in  the 
right  way,  that  meditate  of  divine  mysteries  as 
though  they  were  to  preach  them  to  the  peo- 
ple in  a  sermon  ;  which  is  rather  to  dissipate, 
than  to  recollect  the  spirit,  and  to  wander 
abroad,  than  to  be  busied  in  their  own  home. 
Therefore,  he  that  will  meditate  with  fruit  to  his 
soul,  must  come  to  it  like  an  humble  simple 
creature,  bringing  rather  a  will  disposed  to 
taste  these  holy  mysteries  profitably,  than  acri- 
mony of  understanding  to  discuss  them  learn- 
edly :  for  this  is  proper  to  those  who  give 
themselves  to  study,  not  to  those  who  conse- 
crate themselves  unto  devotion. 

THE  THIRD  DOCUMENT. 

In  the  preceding  document,  we  declared 
how  the  understanding  is  to  be  moderated  and 
subjected  to  the  will;  now,  we  will  prefix  some 
limits  to  the  will,  out  of  which  she  cannot  de- 


OF  MEDITATION.  177 

viate  without  a  fault.  That,  therefore,  she  be 
not  too  immoderate  in  her  exercise,  we  must 
know  that  devotion  is  never  to  be  expressed 
with  the  violence  of  our  arms,  as  some  do 
think,  who  with  constrained  sorrow,  do  wring 
out  tears  and  commiseration,  while  they  consi- 
der the  torments  of  Jesus  Christ ;  for  this  doth 
rather  dry  the  heart,  than  make  it  capable  of 
divine  visitations  (as  Cassianus  doth  excellently 
teach) :  moreover,  this  extraordinary  force 
doth  often  hurt  the  body,  and  by  reason  of  the 
burthen  which  this  violence  bringeth  with  it, 
the  mind  is  left  so  nauseous,  that  it  feareth  to 
return  again  to  these  exercises.  When  expe- 
rience teacheth  that  it  is  the  cause  of  so  much 
trouble,  he,  therefore,  that  will  fruitfully  me- 
ditate upon  the  passion  of  Christ,  let  him  not 
be  too  anxious  for  sensible  commiseration,  but 
let  it  suffice  that  he  exhibiteth  himself  present 
to  his  sufferings,  beholding  them  with  a  simple 
and  quiet  eye,  and  considering  them  with  a 
tender  compassionate  heart,  rather  disposed  to 
entertain  that  affection  which  Almighty  God's 
mercy  shall  suggest,  than  that  which  shall  be 
wrung  out  with  violence ;  which,  when  he 
hath  done,  let  him  not  be  solicitous  nor  sorrow- 
ful what  other  things  God  doth  deny  or  will 
not  give. 

THE  FOURTH  DOCUMENT. 

Hence  we  may  gather  what  attention  is  to 
be  observed  in  prayer  ;  v/herefore,  the  heart 
12 


178  BLESSED    ALCANTARA, 

must  not  be  languishing,  remiss,  or  dejected ; 
but  quick,  attentive,  and  elevated  to  heavenly 
things.  And  as  it  is  necessary  to  come  to  God 
with  such  attention,  elevation  of  the  mind, 
and  abstraction  from  sensible  things,  so  it  is  no 
less  necessary  to  temper  sweetly  this  attention, 
that  it  be  neither  hurtful  to  bodily  health,  nor 
impediment  to  extinguish  devotion.  For  when 
any  be  so  intensive  to  the  matter  they  meditate 
upon,  without  any  respect  to  their  infirm  na- 
ture, do  oftentimes  so  dull  their  brains,  that 
they  be  unapt  for  other  exercises  ;  on  the  con- 
trary, there  are  some,  to  avoid  this  danger,  are 
so  remiss  and  lazy  in  their  attention,  that  easily 
they  suffer  their  minds  to  be  distracted  with 
other  idle  thoughts. 

These  two  extremes,  that  they  may  be  both 
avoided,  such  moderation  is  necessary,  that  the 
head  be  not  weakened  with  too  violent  atten- 
tion, nor  the  thoughts  permitted  carelessly  to 
wander  out  of  supine  negligence ;  in  which 
thing,  we  must  imitate  a  good  rider  upon  an 
untoward  horse,  who  neither  holdeth  him  in 
too  hard,  nor  looseth  the  reins  upon  his  neck, 
but  guideth  him  equally,  that  he  giveth  not 
back,  nor  goeth  forward  too  speedily.  So  we 
must  strive  in  meditation,  that  attention  be  mo- 
derate, diligently  resisting  evil  thoughts,  but 
not  violent  with  anxiety. 

We  must  note  also,  that  these  things  we  here 
speak  of,  attention,  are  chiefly  to  be  taken 
heed  of  in  the  beginning  of  meditation  ;  for  it 


OF    MEDITATION.  179 

often  happeneth,  that  those  who  are  too  vio- 
lent in  the  beginning,  do  founder  in  the  midst 
of  meditation :  as  travellers  making  too  much 
speed  in  their  setting  forth,  are  tired  in  the 
midst  of  their  journey. 

THE  FIFTH  DOCUMENT. 

Amongst  all  documents  this  is  chiefly  to  be 
observed,  that  when  in  meditation  we  cannot 
presently  perceive  that  sweetness  of  devotion 
we  expect,  not,  therefore,  to  wax  pusillanimous, 
or  leave  off  from  the  exercise  begun,  but  pa- 
tiently, with  longanimity,  expect  the  coming  of 
our  Lord :  seeing  it  beseemeth  the  excellency 
of  the  Divine  Majesty,  the  utility  and  baseness 
of  man's  condition,  the  importance  of  the  bu- 
siness we  have  in  hand,  to  stay  awhile  before 
the  gates  of  his  sacred  palace.  If  he  cometh 
presently,  after  a  little  expectation,  with  many 
thanks,  let  us  with  gratitude  entertain  this  un- 
deserved favor :  if  he  maketh  lotiger  delays, 
let  us  humble  ourselves  before  him,  and  confess 
that  we  do  not  deserve  this  grace  :  if  he  vouchr 
safest  not  to  come  at  all,  let  us  bear  it  patient- 
ly with  a  quiet  mind,  and  content  ourselves, 
that  we  have  offered  ourselves,  with  all  we 
have,  unto  him,  for  a  grateful  sacrifice  ;  that 
we  have  denied  our  own  proper  wills,  resigning 
them  unto  his  power ;  that  we  have  crucified 
all  our  inordinate  appetites;  that  we  have 
fought  against  our  passions  and  vices ;  and 


180  BLESSED    ALCANTARA, 

tinally,  that  we  have  performed  whatsoever 
was  in  our  power  to  be  done ;  and  although 
we  have  not  worshipped  him  with  sensible  de- 
votion, yet  let  it  suffice  us,  that  we  have  wor- 
shipped him  in  spirit,  and  in  truth,  as  he  re- 
quireth. 

Last  of  all,  let  us  persuade  ourselves  that 
this  is  the  most  dangerous,  and  chiefly  to  be 
feared  rock  of  this  present  navigation,  and 
place  wherein  the  true  and  faithful  servants  of 
God  are  tried,  and  distinguished  from  infidels  ; 
from  which,  if  we  shall  depart  in  safety,  in  all 
others  we  shall  have  a  prosperous  success. 

THE  SIXTH  DOCUMENT. 

This  document  not  much  differeth  from  the 
former,  which,  notwithstanding,  is  equally  ne- 
cessary :  and  this  it  is,  that  the  servant  of  God 
must  not  content  himself  that  he  hath  felt  a 
little  sensible  gust  from  meditation,  as  many  do 
when  they  have  shed  a  little  dry  tear,  or  felt  a 
little  mollifying  of  the  heart,  that  they  have 
attained  to  the  scope  and  end  of  this  exercise. 
But  they  are  far  deceived ;  for  even  as  to  make 
the  earth  fruitful,  one  little  shower  which  lay- 
eth  the  dust,  is  not  sufficient,  but  it  must  have  a 
great  deal  of  rain,  thoroughly  soaked  into  the 
roots  of  the  plants,  before  it  can  give  any  hopes 
of  a  fruitful  year,  so  the  abundance  of  celestial 
waters  are  necessary  to  our  souls,  for  to  make 
them  bring   forth  the   fruit  of  good  works. 


OF   MEDITATION.  181 

Wherefore,  we  are  not  withouf  cause  admon- 
ished by  spiritual  men,  that  we  should  spend 
as  much  time  as  possibly  we  can  in  this  holy 
exercise,  and  it  is  better  to  insist  some  long 
time  together,  than  by  fits,  for  when  the  time 
is  short,  it  will  be  almost  all  consumed  in  quiet- 
ing the  imagination,  and  recollecting  the  heart, 
and  it  often  happeneth,  that  whilst  we  should 
reap  the  fruit  of  our  former  trouble,  medita- 
tion is  quite  broken  off! 

Concerning  the  prefixed  time  for  meditation, 
it  seemeth  to  me,  whatsoever  is  less  than  two 
hours,  or  an  hour  and  a  half,  is  too  little  for  this 
exercise ;  because  almost  one  hour  is  spent  in 
tuning  the  instrument  of  our  souls,  repressing 
idle  and  unprofitable  thoughts,  and  recollecting 
the  mind  from  temporal  things  ;  and  some  time, 
also,  is  necessary  to  spend  in  reaping  the  fruit 
of  our  prayer  in  the  latter  end. 

Although  I  cannot  deny,  but  after  some 
pious  action,  the  mind  is  better  disposed  for 
meditation,  for  as  dried  wood  quickly  burneth, 
so  the  mind  that  is  well  disposed,  is  sooner  kin- 
dled with  this  celestial  fire. 

The  morning  also  is  the  best  time  for  medi- 
tation, because  the  mind  is  then  most  free  from 
fancies,  and  therefore  can  with  better  facility 
apply  itself  to  this  holy  exercise.  But  Who, 
by  reason  of  the  multiplicity  of  outward  affairs, 
cannot  spend  so  much  time?  yet,  at  leastwise, 
let  them,  with  the  poor  widow  in  the  gospel, 
offer  up  to  God  the  small  mite  of  their  sincere 


182  BLESSED    ALCANTARA, 

affection.  And  no  doubt  but  he  who  provideth 
for  all  creatures,  according  to  their  several  ne- 
cessities, will  graciously  accept  it,  if  their  cul- 
pable negligence  doth  not  deserve  the  contrary. 

THE  SEVENTH  DOCUMENT. 

The  seventh  document  is,  that  he  that  is  vi- 
sited with  divine  consolations  in  or  out  of  pray- 
er, ought  to  have  a  special  care  to  spend  that 
tinne,  above  other,  with  fruit  unto  his  soul ;  for 
whilst  this  prosperous  gale  doth  blow,  he  will 
go  further  in  his  journey  towards  heaven,  in  one 
hour,  than  otherwise  he  hath,  or  shall  do,  in 
many  days.  So  did  the  holy  Father,  St.  Francis 
do,  of  whom  St.  Bonaventure  writeth,  that  he 
had  such  a  solicitous  care  of  divine  visitations, 
that  whensoever  upon  the  way  he  was  recreat- 
ed with  them,  he  would  either  go  before,  or  stay 
behind  his  companion  awhile,  until  he  had  di- 
gested this  divine  morsel  sent  unto  him  from 
heaven.  They  who  are  negligent  and  careless 
to  answer  divine  visitations,  are  commonly 
chastised  with  this  punishment  from  God — that 
when  they  seek  they  will  hardly  lind  them. 

THE  EIGHTH  DOCUMENT. 

The  last  document  and  of  greatest  moment 
is,  in  this  exercise  of  prayer,  we  must  join  me- 
ditation to  contemplation,  seeing  one  is,  as  it 
were,  a  ladder  unto  the  other  ;  wherefore,  it  is 
the  part  of  meditation,  with  diligent  attention, 
to  consider  and  ponderate  celestial  things,  first 


OF   MEDITATION.  183 

one,  then  another,  that  at  last  some  pious  affec- 
tion may  be  stirred  up  in  the  soul,  like  him 
that  with  a  steel  striketh  tire  out  of  a  flint ; 
but  it  is  the  property  of  contemplation,  which 
followeth  meditation,  to  enjoy  this  kindled  fire; 
that  is  to  say,  to  embrace  that  affection,  which, 
with  much  labor,  he  hath  sought  and  found,  in 
deep  silence  and  tranquillity  of  spirit,  not  with 
many  discourses  and  speculations  of  the  un- 
derstanding, but  with  a  pure  simple  relation, 
and  eye  to  verity.  Hence  a  certain  doctor 
saith,  that  meditation  doth  discourse  with  labor 
and  small  profit,  but  contemplation  without 
any  trouble,  and  with  much  fruit ;  the  one 
doth  seek,  and  the  other  findeth ;  the  one  doth 
chew,  and  the  other  eateth  the  meat ;  the  one 
doth  reason  and  consider,  the  other  contem- 
plateth  those  things  she  loves  and  tasteth ;  and, 
in  fine,  the  one  is  the  means,  the  other  is  the 
end ;  the  one  is  the  way  and  motion,  the  other 
the  term  of  the  way  and  end  of  the  action. 
From  these  things  which  we  have  said,  that 
rule  or  axiom  is  very  frequent  amongst  spiri- 
tual masters,  which  few  of  their  scholars  do 
rightly  understand  :  that  is,  fine  adepto  media 
omnia  cessare :  the  end  being  attained  unto, 
all  means  do  cease.  For  example,  the  marl- 
ner  resteth  when  he  hath  arrived  to  his  desired 
haven.  So  he  that  meditates,  when,  by  the 
means  of  meditation,  he  shall  come  to  the  rest 
and  sweet  gust  of  contemplation,  ought  to 
leave  the  cragged  way  of  reasoning  and  dis- 
course, contenting  himself  with  the  memory 


184  BLESSED    ALCANTARA, 

of  Almighty  God  alone  ;  whom  he  may  behold 
as  present  to  his  soul,  and  quietly  enjoy  that 
sweet  affection  which  he  shall  ^vouchsafe  to 
bestow  upon  him,  whether  it  be  of  love,  ad- 
miration, joy,  or  the  like ;  and  the  reason  is, 
because  the  end  of  this  business  consisteth 
rather  in  love  and  affection  of  the  will,  than 
in  speculations  of  the  understanding.  When, 
therefore,  the  will  hath  captivated  the  one, 
and  attained  to  the  other  affection,  all  reason- 
ing and  speculations  of  the  understanding  are 
to  be  left,  that  the  soul  may  bend  all  her  forces 
to  it,  without  a  confused  wandering  to  the  ac- 
tions of  the  other  powers.  Therefore,  a  cer- 
tain doctor  giveth  this  counsel  to  those  who 
perceive  themselves  to  be  inflamed  with  the 
fire  of  divine  love  ;  that  they  should  quite  abo- 
lish all  other  thoughts  and  speculations,  never 
so  sublime  and  subtle  ;  not  that  they  are  evil, 
but  because,  for  the  present,  they  hinder  a 
greater  good.  And  this  is  no  other  than,  after 
we  have  come  to  the  end,  to  leave  meditation 
for  the  love  of  contemplation  ;  which  we  may 
do  (to  speak  particularly  of  this  matter)  in  the 
end  of  every  exercise,  (that  is  to  say)  after  the 
petition  of  divine  love,  as  above  said,  and  that 
for  two  reasons ;  first,  because  it  is  supposed 
that  the  labor  of  the  finished  exercise  hath 
produced  some  fruit  of  devotion  towards  Al- 
mighty God,  as  the  wise  man  saith  :  "  Melius 
estjinis  orationis,  quam  priiicipium  :"  *'  Better 
is  the  end  of  prayer,  than  the  beginning." 
Secondly,  it  is  expedient  that,  after  labor  in 


OF   MEDITATION.  185 

prayer,  the  understanding  rest  awhile,  and  re- 
create itself  in  the  arms  of  contemplation. 

Here  let  every  one  resist  whatsoever  ima- 
ginations shall  present  themselves  unto  his 
mind,  let  him  still  his  understanding,  let  him 
fasten  his  memory  strongly  upon  God  ;  consi- 
dering that  he  is  placed  in  his  holy  presence. 
But  let  him  not  adhere  to  any  particular  con- 
templation of  God,  but  only  content  himself 
with  that  knowledge  which  faith  hath  minis- 
tered unto  him ;  and  to  this,  let  him  add  his 
will  and  affection,  seeing  this  is  only  that 
which  embraceth  God,  and  in  which  the  whole 
fruit  of  meditation  consisteth. 

The  weak  understanding  is  little  able  to 
conceive  or  comprehend  anything  of  God,  but 
the  will  can  love  him  very  much.  Let  him, 
therefore,  rouse  up  himself  from  temporal 
things,  and  let  him  recollect  himself  within 
himself,  that  is  to  say,  to  the  centre  of  his  soul, 
where  is  the  lively  image  of  God ;  here  let 
him  hearken  attentively,  as  though  he  heard 
Almighty  God  speaking  from  a  high  turret ;  or 
as  though  he  held  him  fast,  being  present  in 
his  soul ;  or  as  though  there  were  no  other  per- 
sons in  the  world,  besides  God  and  himself. 
Nay,  I  say  more,  let  him  quite  forget  himself, 
and  those  things  which  he  doth  ;  for,  as  one  of 
the  ancient  holy  fathers  saith,  prayer  is  then 
every  way  complete,  when  he  that  prayeth 
doth  not  consider  that  he  is  before  God  in  pray- 
er, and  this  is  to  be  done,  not  only  in  the  end 
of  the  exercise,  but  in  the  midst,  and  in  every 


186  BLESSED  ALCANTARA, 

part  of  meditation.  For,  as  often  as  this  spi- 
ritual sleep  shall  sweetly  oppress  any  one,  that 
is  to  say,  when  the  understanding  is  drowned 
as  it  were  in  a  sleep,  (but  the  will  watching) 
let  him  quietly  enjoy  this  delicate  meat  as  long 
as  it  shall  last.  But  when  it  is  digested,  let 
him  return  again  to  meditation,  in  which  we 
must  behave  ourselves  like  a  gardener  ;  who, 
when  he  watereth  a  bed  of  his  garden,  after 
he  hath  once  sprinkled  it  with  water,  expect- 
eth  awhile,  until  it  be  drunk  in,  then  sprink- 
leth  again,  that  at  last  it  may  thoroughly  wet 
the  earth,  that  it  may  become  more  fruitful. 

But  what  the  soul,  cast  into  this  heavenly 
sleep,  and  illuminated  with  the  splendor  of  this 
eternal  light  doth  enjoy — what  satiety  !  what 
charity  !  what  internal  peace  ! — no  tongue  is 
able  to  express.  This  is  that  peace  which  ex- 
ceedeth  all  understanding  ;  this  is  that  felicity, 
a  greater  than  which  cannot  be  imagined  in 
this  vale  of  misery. 

There  are  many  so  inflamed  with  this  fire 
of  divine  love,  that  their  interiors,  at  the  very 
memory  of  this  blessed  name,  without  any 
meditation  at  all  before,  do  rest  in  joy.  These 
need  no  more  consideration  or  discourses  to 
love  God,  than  a  mother  needs  motives  to  love 
her  child,  or  the  bride  her  husband.  Others 
there  are  so  absorbed  in  God,  not  only  in 
prayer,  but  also  in  outward  business,  that  they 
wholly  forget  themselves,  and  all  creatures, 
for  the  love  of  him.  Neither  are  these  effects 
of  divine  love  to  be  admired,  seeing  worldly 


OF  MEDITATION.  187 

love  causeth  oftentimes  greater  matters  in  the 
minds  of  men,  that  it  makes  them  mad.  What ! 
shall  we  attribute  Jess  efficacy  to  grace  than 
unto  nature  and  sin  ?  When,  therefore,  the 
soul  shall  feel  this  operation  of  divine  love,  in 
what  part  of  prayer  soever  it  happeneth,  let 
him  never  refuse  it ;  although  he  spent  all  the 
time  of  this  exercise  in  it,  without  any  manner 
of  consideration  at  all,  for  that  point  be  pur- 
posed to  meditate  upon  :  (except  he  be  spe- 
cially obliged  unto  it)  for,  as  St.  Augustine 
saith,  vocal  prayer  ought  to  be  left,  if  it  hurt- 
eth  devotion ;  so,  meditation  ought  to  be  de- 
ferred, if  it  hurteth  contemplation.  But  as  it 
is  necessary  to  leave  meditation  for  this  affec- 
tion, and  to  ascend  from  the  lesser  to  the  great- 
er, so,  oftentimes,  this  contemplation  is  to  be 
left  for  meditation,  when  it  is  so  vehement  that 
the  corporal  health  receiveth  some  damage 
thereby.  This  oftentimes  happeneth  to  those 
who,  taken  with  the  pleasure  of  this  divine 
sweetness,  give  themselves  too  indiscretly  to 
these  exercises,  and  use  them  too  immoderate- 
ly, to  wdiom  (as  a  certain  doctor  saith,)  this 
will  be  the  best  remedy ; — that  they  desist 
from  contemplation,  turning  their  minds  to 
some  other  good  affection  ;  as  of  compassion  in 
meditating  on  the  sufferings  of  our  Saviour; 
or  about  the  sins  and  miseries  of  this  world,  to 
exonerate  the  heart,  diverting  it  from  that  too 
much  intension. 


188  ^     BLESSED    ALCANTARA, 


THE  SECOND  PART. 


OF 

DEVOTION, 

AND  OF  THOSE  THINGS  WHICH  THEREUNTO  BELONG. 


CHAPTER  I. 


WHAT    IS    DEVOTION. 


Amongst  all  the  troublesome  difficulties,  to 
which  they  who  frequent  the  exercises  of 
prayer  and  meditation,  are  subject,  none  is 
greater,  than  that  which  they  suffer  from  the 
defect  of  devotion,  which  often  is  felt  in  pray- 
er.    For,  if  they  have  this,  nothing  is  more 

Devotion  sweet,  nothing  more  pleasant,  no- 
maketh  all  thing  more  easy,  than  to  insist  to 
things  easy,  prayer  and  mediltation.  But,  if  that 
be  wanting,  nothing  more  hard,  nothing  more 
difficult,  nothing  more  burdensome  than  to 
pray.  Wherefore,  seeing  we  have  already 
spoken  of  prayer,  meditation,  and  the  method 
to  perform  it,  now,  it  will  not  be  beside  our 


OF  MEDITATION.  189 

purpose,  to  treat  of  those  things  which  partly 
promote,  and  partly  hinder  and  extinguish  de- 
votion in  the  nnind  of  man  :  as  also  to  lay  open 
the  temptations  which  are  obvious  to  those 
who  frequent  these  pious  exercises ;  and,  last 
of  all,  to  annex  some  certain  documents,  which 
may  not  a  little  avail  to  the  well  performance 
of  this  business.  We  will,  therefore,  begin 
from  the  definition  of  devotion,  that  it  may 
manifestly  appear,  what  a  precious  pearl  it  is 
for  which  we  war. 

Devotion,  as  St.  Thomas  saith,  is  a  virtue 
which  maketh  a  man  prompt  and  ready  to 
every  virtuous  deed,  and  stirring  him  up  to  do 
well ;  which  definition  evidently  showeth,  the 
necessity  and  utility  of  this  virtue,  as  contain- 
ing more  in  it,  than  any  man  can  imagine. 

For  the  better  understanding  of  this,  we 
must  know,  that  the  chief  impediment  that 
hindereth  us  from  leading  a  virtuous  life,  is  the 
corruption  of  human  nature,  proceeding  from 
sin,  which  brings  with  it  a  vehement  inclina- 
tion to  vice,  and  a  great  difficulty  to  do  w^ell ; 
this  makes  the  way  of  virtue  cragged  and 
troublesome,  although  in  itself  considered,  no- 
thing in  this  world  is  so  sweet,  so  lovely,  so 
beautiful. 

The  divine  wisdom  hath  ordained  the  help 
of  devotion,  as  a  most  convenient  remedy,  to 
overcome  this  difficulty  ;  for,  as  the  north  wind 
dissipateth  clouds,  and  maketh  a  clear  sky,  so 
true   devotion  expelleth,  from  the  mind,  the 


190  BLESSED    ALCANTARA, 

tediousness  of  this  way,  and  maketh  us  with 
alacrity  prompt  to  pious  actions.  This  virtue 
doth  so  far  forth  obtain  the  name  of  virtue, 
that  hkewise  it  is  a  special  gift  of  the  Holy 
Ghost :  a  heavenly  dew,  an  assistance  obtained 
bv  prayer,  whose  property  is  to  remove  all 
difficulties  happening  in  prayer  and  medita- 
tion ;  to  expel  tepidity,  to  minister  alacrity  in 
the  divine  service,  to  instruct  the  under- 
standing, to  roborate  the  will,  to  kindle  in 
our  hearts  heavenly  love,  to  extinguish  the 
flames  of  unlawful  desires,  to  engender  a  ha- 
tred and  loathing  of  sin,  and  all  transitory 
things ;  and,  last  of  all,  to  him  that  possess- 
eth  it,  to  infuse  a  new  fervor,  a  new  spirit, 
a  new  mind,  and  new  desires  to  do  well. 
For,  as  Samson,  as  long  as  he  had  his  hair,  did 
exceed  all  men  in  strength,  but  when  that  was 
cut,  he  Wcis  as  weak  as  others ;  so  the  soul  of 
every  Christian,  recreated  with  the  help  of 
devotion,  is  strong  and  valiant.  But  when  it 
is  deprived  of  it,  it  becometh  infirm  and  weak. 

But,  above  all  the  praises  which  can  be 
heaped  upon  this  virtue,  this  is  the  chief,  that 
although  it  be  but  one  only  virtue,  yet  it  is  a 
prick  and  motive  to  all.  They,  therefore,  that 
desire  to  walk  in  a  virtuous  way,  must  get  this 
for  a  spur,  for  without  it,  he  will  never  be  able 
to  rule  his  rebellious  flesh. 

Hence,  it  manifestly  appeareth,  in  what  the 

In  what  ^^^^  essence  of  devotion  doth  consist, 

devotion    not  in  tenderness  of  heart,  or  abun- 

consisteth.  dance    of    consolations,    wherewith 


or   MEDITATION.  191 

they  who  meditate  are  often  recreated,  except 
a  prompt  alacrity  of  the  mind  to  do  well  be 
thereunto  adjoined  ;  especially,  seeing  it  some- 
times happeneth,  the  one  to  be  found  without 
the  other,  Almighty  God  so  disposing  for  the 
trial  of  his  servants.  Though  I  cannot  deny, 
but  that  these  consolations  do  often  proceed 
from  devotion  and  promptitude  of  the  mind  to 
do  well,  and,  on  the  contrary,  the  true  devo- 
tion is  not  a  little  augmented  by  the  same  con- 
solations and  spiritual  gusts;  and,  therefore, 
the  servants  of  God  may  lawfully  desire  and 
ask  them,  not  for  the  delight  they  bring  with 
them,  but  because  they  do  greatly  increase  de- 
votion, which  maketh  us,  with  alacrity,  to  ap- 
ply ourselves  to  virtuous  actions,  which  the 
kingly  prophet  tesfifieth  of  himself  saying, 
^^Viam  mandatormn  tuorum  cucurri,  cum  dila- 
tasti  cor  meum :"  "  I  have  run  the  ways  of  thy 
commandments  when  thou  hast  enlarged  my 
heart,"  that  is,  when  thou  hast  recreated  me 
with  the  sweetness  of  thy  consolations,  which 
are  the  cause  of  this  my  readiness. 

Now  let  us  treat  of  the  means,  whereby 
this  virtue  is  to  be  attained  unto,  which  will 
bring  no  small  profit  with  it,  for,  seeing  it  is 
the  spur  to  all  other  virtues,  to  set  down  the 
means  whereby  it  is  to  be  obtained,  is  no  other 
thing,  than  to  prescribe  the  means  to  get  all 
other  virtues. 


192  BLESSED     ALCANTARA, 


CHAPTER  II. 

NINE  MEANS  OR  HELPS  WHEREBY  THIS  VIRTUE  OF 
DEVOTION  MAY  BE  ATTAINED  UNTO,  WITH  THE 
LEAST    DIFFICULTY. 

The  things   which   promote  devotion  are 
many,  of  which  we  will  handle  a  few. 

First,  it  helpeth  much  devotion,  if  those  ex- 
Continw  ercises  be  undertaken  with  a  gene- 
anceofexer-  rous  resolution,  ready  to  undergo 
cise  helpeth  what  difficulty  soever  shall  occur, 
devotion,  ^^j.  ^j^g  obtaining  of  this  precious 
pearl.  For  it  is  certain,  that  nothing  is  excel- 
lent which  is  not  difficult,  of  which  kind  is  de- 
votion, especially  in  beginnings. 

Secondly,  a  diligent  custody  of  the  heart 
from  every  vain  and  unprofitable 
^thehtarf  cogitation,  from  affections,  strange 
love,  and  turbulent  motions,  doth 
much  promote  devotion.  For  it  is  evident, 
that  every  one  of  these,  is  no  little  hinderance, 
seeing  this  virtue  chiefly  requireth  a  quiet 
heart,  free  from  all  inordinate  affection,  and 
so  well  composed  as  the  strings  of  a  well  tuned 
instrument. 

Thirdly,  custody  of  the  senses,  es- 
Custody  of  pg(,ially  the  eyes,  tongue  and  ears, 
the  senses.     ^    .      v     ^,     -^     ',      .°      ,  .  i 

seeing  by  these,  the  heart  is  much 


OF  MEDITATION.  193 

distracted.  For  those  things  which  enter  in 
through  the  eyes  and  ears,  do  strain  the  mind 
with  divers  imaginations,  and  consequently, 
disturb  and  trouble  the  peace  and  tranquillity 
of  the  soul.  Wherefore,  one  not  without 
cause  said,  that  he  that  meditateth  must  be 
deaf,  blind,  and  dumb ;  for  by  how  much  less 
he  wanderelh  abroad,  with  greater  recollec- 
tion, will  he  rejoice  at  home. 

Fourthly,  solitude  helpeth  devo-  c  /•/  ^ 
tion  much,  for  it  doth  not  only  re- 
move the  occasions  of  sin,  and  take  away  the 
causes  which  chiefly  disturb  the  heart  and 
senses,  but  it  maketh  a  solitary  man,  to  rouse 
up  himself  from  temporal  things,  to  be  present 
to  himself,  and  converse  incessantly  with  God. 
To  which,  the  opportunity  of  the  place  doth 
admonish,  which  admitteth  no  other  society. 

Fifthly,  the  reading  of  spiritual  books,  doth 
not  a  little  nourish  devotion,  because  Reading 
it  administereth  matter  of  considera-  of  spiritual 
tion,  abstracteth  the  mind  from  all  ^^^oks. 
things  created,  stirreth  up  devotion,  and 
causeth  that  a  man  doth  sooner  adhere  to  the 
consideration  of  those  things,  which  in  reading, 
offered  him  a  more  pleasant  taste,  that,  that 
wherewith  the  heart  aboundeth,  may  oftener 
occur  to  his  memory. 

Sixthly,  continual    memory    of   Almighty 
God,  and  daily  imagination  of  his  sa-    Continual 
cred  presence,  that  always  thou  art  memory  of 
in  his  sight,  with  a  frequent  use  of  ^^^• 
13 


194  BLESSED    ALCANTARA, 

aspirations,  which  St.  Augustine  calleth  jacu- 
Jatory  prayers;  for  these  do  guard  the  palace 
of  the  mind,  conserving  devotion  in  her  fervor, 
that  a  man  is  always  willing  to  pious  actions, 
and  ready  to  holy  prayer.  This  document  is 
one  of  the  principal  instruments  of  a  spiritual 
life,  and  the  only  remedy  for  those,  who  have 
neither  time  nor  place  with  opportunity,  to  in- 
sist to  long  prayer  and  meditation  ;  and  they 
which  do  thus  bestow  their  labor  to  frequent 
aspirations,  will,  in  a  short  time,  profit  much. 
Seventhly,  perseverance  in  good 
Ferseve-  gxercises,  that  so  times  and  places 
be  duly  observed,  especially  morning 
and  evening,  as  fittest  times  for  prayer. 

Eighthly,  corporal  abstinence  and 
Corporal    j^usterities  do  much  help  devotion, 
austerities.    ^  ^  i.       r  i  *   vi 

iastmg  Irom  meat,  a  irugal  table,  a 

a  hard  bed,  hair  cloth,  discipline,  and  the  like. 
As  they  originally  proceed  from  devotion  of 
the  mind,  so  they  do  not  a  little  cherish,  con- 
serve, and  nourish  the  root  from  whence  they 
spring,  which  is  devotion. 

Lastly,   works   of  mercy,   are   a 
T^orks  of  gj.g^|.  gpyj.  ^j^^Q  devotion,  because 

*"  ^  they  increase  the  confidence  we 
have  to  appear  before  God,  and  to  be  present- 
ed before  his  sacred  Majesty.  They  do  ac- 
company our  prayers;  and,  finally,  they  me- 
rit that  they  be  sooner  heard  by  God,  especial- 
ly seeing  they  proceed  from  a  merciful  heart. 


OF    MEDITATION.  195 

CHAPTER  III. 

NINE    IMPEDIMENTS    TO    DEVOTION. 

As  there  be  nine  things  which  do  promote 
devotion,  so  Ukewise  there  be  nine  impedi- 
ments that  do  hinder  the  same. 

The  first  impediment  of  devotion  V'enial 
is,  sins  not  only  mortal,  but  also  ve-  ""*• 
nial,  for  these,  although  they  do  not  quite  abo- 
lish charity,  yet,  at  leastwise,  they  diminish 
the  fervor  of  it,  and  consequently  make  us 
less  apt  to  devotion.  Wherefore,  with  all  di- 
ligence they  are  to  be  avoided,  not  only  for  the 
evil  they  bring  with  them,  but  also  for  the 
good  which  they  hinder. 

Secondly,  remorse  of  conscience  Remorse  of 
proceeding  from  sins,  when  it  is  in  <^onsctence. 
extremes,  because  it  doth  disquiet  the  mind, 
weakeneth  the  head,  and  maketh  a  man  unfit 
for  acts  of  virtue. 

Thirdly,  anxiety  of  heart,  and  in-  Anxiety  of 
ordinate  sadness,  for  with  these,  the      heart, 
delight  of  a  good  conscience,  and  spiritual  joy 
of  the  inward  mind,  can  hardly  suit  and  agree. 

Fourthly,  too  many  cares  which 
do  disquiet  the  mind,  like  the  Egyp-  ^^f^'^^^. 
tian  prefects,  who  did  oppress  the 
children  of  Israel  with  too  immoderate  labors, 


196  BLESSED  ALCANTARA, 

nor  will  ever  suffer  them  to  take  that  spiritual 
repose,  which  they  should  have  often  had  in 
prayer.     Yea,  at  that  time,  above  others,  they 
disturb  the  mind,  endeavoring  to  seduce  her 
from  her  spiritual  exercise. 
Mairs         Fifthly,   a    multitude    of    affairs, 
*    which  take  up  our  whole  time,  suffo- 
cates the  spirit,  scarce  leaving  for  a  man  a 
moment  to  employ  in  Almighty  God's  service. 
Sixthly,  delights  and  pleasures  of  the  senses, 
for  these  make  spiritual  exercises 
m/£«1o     unsavoury,  and  a  man  unworthy  to 
be  recreated  with  heavenly  conso- 
lations ;  for,  as  St.  Bernard  saith,  he  is  not 
worthy  of  the  visitations  of  the  Holy  Ghost, 
that  seeketh  after  worldly  solace. 
Inordinate       Seventhly,  inordinate  delight  in 
delight  in  eating  and  drinking ;  especially  long 
eating  and   ^nd     sumptuous     suppers,    which 
drinking.    ^^^^  ^  ^^^^  unapt  to  spiritual  ex- 
ercises.    For  when  the  body  is  oppressed  with 
too  much  meat,  the  spirit  cannot  so  freely  ele- 
vate itself  to  God. 

Eighthly,  curiosity  of  the  senses  and  under- 

Curiosity  standing ;  as  to  see  sights  and  hear 

of  the     new  rumors,  because  these  do  spend 

senses,    precious  time,  disturb  and  overthrow 

the   tranquillity   of  the   mind ;  distracting   it 

with  many  impertinences,  which  can  be  no 

small  hinderance  to  devotion. 

Lastly,  an  intermission  of  our  wonted  exer- 


OF  MEDITATION.  197 

Intermis-  cises,  except  when  they  are  not 
sionofexer-  omitted  or  deferred  for  a  pious 
cises.  cause,  or  just  necessity.     For  the 

spirit  of  devotion  is  delicate ;  which,  when  it 
is  gone,  it  hardly  returneth  again,  at  least 
with  great  difficulty.  For  as  trees  and  plants 
must  be  watered  in  due  season,  otherwise  they 
wither  away  and  perish,  so  devotion,  except  it 
be  watered  with  the  waters  of  holy  meditation, 
doth  easily  vanish. 

These  things  we  have  set  down  briefly,  that 
they  may  be  the  better  remembered ;  use  and 
experience  of  them  will  afford  a  longer  expli- 
cation. 


198  BLESSED     ALCANTARA, 


CHAPTER  IV. 

OF  THE  COMMON  TEMPTATIONS,  WHICH  FOR  THE 
MOST  PART,  ASSAULT  THOSE  WHO  GIVE  THEM- 
SELVES TO  MEDITATION  ;  AS  ALSO  OF  THE  RE- 
MEDIES   AGAINST    THEM. 

Now,  let  US  see  with  what  temptations,  they, 
who  frequent  the  exercise  of  prayer  and  medi- 
tation, are  molested,  that  we  may  provide  con- 
venient remedies  for  them,  which  be  these  : — 
First,  the  want  of  spiritual  consolations.  Se- 
cond, a  multitude  of  unprofitable  thoughts. 
Third,  thoughts  of  infidelity  and  blasphemy. 
Fourth,  fancies  in  the  night.  Fifth,  sleepiness 
and  drowsiness.  Sixth,  diffidence  of  going 
forward.  Seventh,  too  much  presumption  of 
their  own  sanctity.  Eighth,  inordinate  desire 
of  learning.     Ninth,  indiscreet  zeal. 

These  are  the  common  temptations  which 
do  trouble  those,  who  lead  a  virtuous  life. 

A  REMEDY  FOR  THE  FIRST  TEMPTATION. 

What  to  do       To  him   that  wanteth  spiritual 
in  the  time  consolations,   this   is    the    remedy, 
firF'''      *^^^'  therefore,  he  omitteth  not  his 
'  customary  exercises  of  prayer,  al- 

though they  seem  unsavory,  and  of  no  fruit ; 


OF  MEDITATION.  109 

but  let  him  set  himself  in  the  presence  of  God, 
coming  before  him,  as  guilty  of  many  grievous 
sins ;  let  him  search,  diligently,  the  corners  of 
his  own  conscience,  and  consider  whether  or 
no  through  his  own  default,  he  hath  lost  this 
grace,  if  so,  let  him  beseech  Almighty  God  to 
pardon  him  for  this  sin,  admiring  the  inestima- 
ble riches  of  his  divine  patience  in  tolerating 
us  so  long. 

By  this  means  he  will  reap  no  small 
fruit  from  his  aridity  of  spirit,  taking 
from  thence,  occasion  of  profounder  humility, 
when  he  considereth  his  own  malice  and 
perverseness  in  heaping  up  of  sin,  or  of  more 
ardent  affection,  when  he  seeth  Almighty 
God's  goodness  in  pardoning  the  same.  And, 
although  he  enjoyeth  no  pleasure  at  all 
in  his  exercises,  let  him  not,  therefore,  ab- 
stain from  the  continuation  of  them,  for  it 
is  not  always  necessary  that  it  The  reward 
should  be  sweet  and  savoury  to  the  of  those  who 
present  taste,  which  will  be  here-  i^^  ^^^  ^^^^ 
after  profitable.  Especially  when  "^^^ll^'lf 
it  is  often  seen  by  experience,  that  not  leave  off 
those  who  constantly  persevere  in  their  wonted 
their  intended  exercises,  not  giving  exercise. 
over  in  the  time  of  this  aridity,  but  continue 
them  with  what  care  and  diligence  possibly 
they  are  able,  that  these  I  say,  depart  from 
this  table  recreated  with  many  heavenly  con- 
solations, and  much  spiritual  joy,  seeing  they 
find  nothing  to  be  omitted  on  their  parts.     It 


200  BLESSED     ALCANTARA, 

is  but  a  small  matter  to  protract  prayer  for  a 
long  space  when  it  floweth  with  consolations, 
but  when  these  are  taken  away,  not  to  desist, 
is  an  admirable  act  of  virtue  ;  for  in  this  hu- 
mility shineth,  patience  is  eminent,  and  true 
perseverance  in  good  works  is  manifested. 

But  it  is  necessary  in  the  time  of  aridity,  to 
have  a  greater  care  of  himself,  watching  over 
himself  with  greater  diligence,  to  discuss  his 
conscience  more  sincerely,  and  to  observe  all 
his  words  and  actions  more  accurately.  For 
then,  when  alacrity  and  spiritual  joy  (which 
is  the  principal  oar  of  his  navigation)  is  ab- 
sent, with  greater  vigilance  the  defect  of  grace 
is  to  be  supplied. 

When  thou  findest  thyself  to  be  in  this  state, 
thou  oughtest  to  think,  as  St.  Bernard  admon- 
isheth,  that  the  sentinels  which  did  watch 
thee,  are  asleep,  that  the  walls  that  did  defend 
thee,  are  broken  down,  and  therefore,  the  only 
hope  of  safeguard  to  consist  in  arms,  when  all 
is  gone  which  did  otherwise  protect  thee,  safe- 
ty is  to  be  sought  with  an  armed  hand.  O 
what  deserved  glory  followeth  such  a  soul, 
which  winneth  the  triumphant  laurel  after 
such  a  manner,  she  fightelh  a  combat  with  the 
enemy,  without  either  sword  or  buckler,  is  va- 
liant without  help,  who,  although  she  be  alone, 
sustaineth  the  whole  battle,  with  as  much 
courage,  as  though  she  were  compassed  round 
about  with  troops  of  auxiliary  forces. 

This  is  the  chiefest  proof,  whereby  the  sin- 


OF    MEDITATION.  201 

cerity  and  goodness  of  the  friends  of  God  is 
known,  whereby  the  true  are  severed  from 
false  servants. 

A  REMEDY  FOR  THE  SECOND  TEMPTATION. 

Against  the  temptation  of  impor-  What  to  do 
tune  and  unprofitable  cogitations,  ^^«^^e 
which  are  wont  to  vex  those  that  printable 
pray,  and  disquiet  them  with  no  thoughts. 
small  molestation,  this  is  the  reme- 
dy ;  to  resist  them  manfully,  provided  always, 
the  resistance  be  not  joined  with  too  much 
violence  and  anxiety  of  spirit.  Seeing  this 
work  dependeth  not  so  much  of  our  strength, 
as  Almighty  God's  grace  and  profound  humili- 
ty ;  wherefore,  when  any  one  is  beset  with 
these  temptations,  let  him  confidently  turn 
himself  to  God  without  any  scruple  or  anxiety 
of  mind,  (seeing  this  is  no  fault,  or  at  least,  a 
very  small  one,)  with  great  submission  and  de- 
votion of  heart,  saying,  behold,  Lord,  behold 
what  I  am  !  what  other  thing  can  be  looked 
for  from  this  ordure,  but  such  filthy  savours? 
what  other  fruit  can  be  expected  from  this 
earth,  which  thou  didst  curse  in  the  beginning 
of  the  world,  but  thorns  and  thistles?  what 
good  can  it  bring  forth,  except  thou.  Lord,  dost 
purge  it  from  all  corruption  ?  this  being  said, 
let  him  return  to  continue  his  meditations  with 
patience,  expecting  the  visitation  of  our  Lord, 
who  is  never  wanting  to  the  humble  of  spirit. 


202  BLESSED    ALCANTARA, 

If  yet  the  tumult  of  these  troublesome  fancies 
doth  not  cease,  nevertheless,  let  him  still  resist 
constantly,  repelling  the  force  of  them  to  the 
utmost  of  his  power.  From  this  perseverant 
battle,  believe  me,  he  will  reap  more  gain  and 
merit,  than  if,  he  had  enjoyed  the  greatest 
consolations  in  his  meditation. 

A  REMEDY  FOR  THE  THIRD  TEMPTATION. 

To  overcome  the  temptation  of  blasphe- 
mous thoughts,  we  must  know  as  there  is  no 
temptation  so  troublesome  to  a  pious  mind,  so 
likewise,  there  is  none  less  dangerous  ;  there- 
Temptaiion  ^^^^'  ^^^^  ^^^^  remedy  is  to  contemn 
of  thoughts  them,  for  seeing  sin  consisteth  not 
of  hlasphe-  in  sense,  but  delight  of  those  things 
my,  ought  we  think  of.  But  in  these  there  is 
Xmned  '''""  "^  Pleasure,  but  rather  torture ; 
therefore,  they  may  challenge  the 
name  of  punishment  rather  than  of  sin ;  and 
the  more  vexation  is  in  them,  the  further  off 
we  are  from  consenting  unto  any  sin  ;  there- 
fore it  is  best  not  to  fear,  but  contemn  them, 
seeing  fear  maketh  them  more  strong  and  vio- 1 
lent. 

A  REMEDY  FOR  THE  FOURTH  TEMPTATION. 

Against  the  temptations  of  infidelity,  he 
who  is  vexed  with  such  cogitations  on  the  one 
side,  let  him  consider  the  imbecility  of  man's 


OF    MEDITATION.  203 

condition  on  the  other  side,  the  greatness  of 
the  divine  power,  to  whom  nothing  is  impossi- 
ble ;  those  things  which  God  hath  commanded, 
let  him  always  bear  in  mind ;  for  others,  let 
him  never  busy  himself  in  search-  j^  consider- 
ing  curiously  the  works  of  Supreme  ing  God's 
Majesty,  seeing  the  least  of  them  works  good 
do  so  far  transcend  human  capaci-  ^^^f  ^^S^''^ 
ty.  Wherefore,  he  that  desireth  to  ^"  ^'  '"^'"• 
enter  into  this  sanctuary  of  God's  works,  let 
him  enter  with  profound  humility  and  reve- 
rence, endued  with  the  eyes  of  a  simple  dove, 
not  of  a  subtile  serpent ;  and  let  him  bear  the 
mind  of  a  meek  disciple,  and  not  of  a  temera- 
rious judge ;  let  him  put  on  the  shape  of  a 
child,  for  such  our  Lord  maketh  partakers  of 
his  divine  secrets ;  let  him  not  mind  to  search 
or  know  the  causes  of  God's  works;  let  him 
shut  the  eyes  of  natural  reason,  and  open  the 
eyes  of  faith  :  for  these  are  the  hands  where- 
with God's  works  ought  to  be  handled.  Hu- 
man understanding  is  able  to  comprehend  the 
works  of  men,  but  not  of  God,  seeing  they  are 
not  capable  of  so  much  light. 

This  temptation,  seeing  it  is  one  of  the 
greatest,  which  doth  assault  men,  and  bringeth 
none,  or  small  delight  with  it,  is  to  be  cured  with 
the  remedy  of  the  precedent  temptation  ;  that 
is,  to  make  slight  of  it,  for  it  cannot  slain  the 
soul  with  any  great  blemish,  because  where 
the  will  is  contrary,  there  is  no  danger  of  any 
sin. 


204  BLESSED    ALCANTARA, 

A  REMEDY"  FOR  THE  FIFTH  TEMPTATION. 

There  are  some  who  are  troubled  with 
many  fears  and  fancies  when  they  go  to  pray 
in  solitary  places,  remote  from  the  company  of 
men,  against  which  temptation,  there  is  no 
more  efficacious  remedy,  than  for  a  man  to 
Fear  over-  arm  himself  with  a  courageous 
come  with  mind,  persevering  in  his  exercise, 
fishing  not  for  this  fear  is  overcome  with  fight- 
^«  fiy^ng.  ji^g^  ^^^  ^j^jj  flying ;  moreover,  let 
him  consider,  that  the  devil,  nor  any  other 
thing  whatsoever  can  hurt  us,  except  God  per- 
mits Let  him  also  consider,  that  we  are  com- 
passed about  with  a  custody  of  angels,  which 
do  guard  us,  as  well  in,  as  out  of  prayer  ;  they 
assist  us  carrying  up  our  prayers  to  heaven  ; 
they  help  us  to  bring  to  nothing  the  devices  of 
our  crafty  enemy,  and  to  confound  all  his  mis- 
chievous plots. 

A  REMEDY  FOR  THE  SIXTH  TEMPTATION. 

Drowsiness  To  overcome  sleep,  wherewith 
i^P'[(^y^r  gQjjjg  |.jj^j.  meditate  are  often  mo- 
^a^lhree-fdd  lasted,  we  must  consider  that  some- 
cause,  times  it  proceedeth  from  mere  ne- 
cessity, and  then  it  is  not  to  be  de- 
nied the  body  what  is  its  due,  lest  it  hindereth 
what  is  our  right.  Sometimes  it  proceedeth 
out  of  infirmity  ;  then  he  must  take  heed  not 
to  vex  himself  too  much,  seeing  herein  is  no 


OP    MEDITATION.  205 

sin  at  all,  but  moderately,  as  much  as  strength 
sulTereth,  resisting  it ;  now  using  some  indus- 
try, then  some  small  violence,  that  prayer  doth 
not  altogether  perish,  without  which  nothing 
in  this  life  can  be  had  secure :  but  when  it 
Cometh  out  of  sloth,  or  from  the  devil,  then 
there  is  no  better  remedy  than  to  abstain  from 
wine,  and  not  to  use  water  in  abundance,  but 
as  much  as  quencheth  his  thirst;  to  pray  upon 
his  knees,  or  after  some  other  painful  gesture 
of  the  body,  let  him  use  discipline,  or  other 
corporal  austerity,  to  drive  sleep  from  his  eyes. 
To  conclude,  the  remedy  for  this  and  all  others, 
is  instantly  to  implore  his  assistance,  who  is 
ready  to  give  it  to  all,  so  they  ask  it  fervently 
and  constantly. 

A  REMEDY  FOR  THE  SEVENTH  TEMPTATION. 

Against  the  temptations  of  diffidence  and 
presumption,  seeing  that  they  in  themselves  be 
contrary,  it  is  requisite  to  apply  divers  reme- 
dies.    Against  diffidence,  let  him  consider  that 
we  do  not  rest  upon  our  own  merits,  ^^^        , 
but  upon  Almighty   God's  grace ;    chiefly  to 
who  is  so  much  the  more  willing  to    rely  upon 
assist  man,  by  how  much  the  more  God's  grace 
he  is  diffident  of  his  own   forces,  ^^^  ^'«  ^^^ 
placing  a  firm  hope  in  the  goodness  ^^^^  ^' 
of  God,  to  whom  nothing  is  impossible:  the 
remedy  for  presumption,  is  to  consider  that  the 
most  evident  and  certain  argument  is,  that  a 


206  BLESSED  ALCANTARA, 

man  is  yet  furthest  from  true  sanctity,  when 
he  thinketh  himself  to  be  nearest. 

Moreover,  let  him  look  upon  himself  in  the 
lives  of  the  saints  who  now  reign  with  Christ, 
or  live  yet  in  this  mortal  life,  as  in  a  looking- 
glass,  to  which  of  these  he  doth  compare  him- 
self, he  will  see  that  he  is  no  more  than  a 
dwarf  in  respect  of  a  giant;  which  considera- 
tion will  not  a  little  suppress  his  pride. 

A  REMEDY  FOR  THE  EIGHTH  TEMPTATION. 

Against  the  inordinate  desire  of  study  and 
The  divine  learning,  it  is  good  to  consider 
wisdom  doth  how  far  virtue  exceedeth  science, 
infinitely  and  how  much  the  knowledge  of 
exceed  hu-  God  excelleth  human  wisdom. 
manpru-  Hence  a  man  may  learn  how  ne- 
dence.  cessary  it  is,  to  bestow  more  labor 
upon  one,  than  upon  the  other.  Moreover, 
the  world  hath  all  the  excellence  that  can  be 
desired,  but  cannot  avoid  this  misery — that  it 
must  end  with  life.  What,  then,  more  mise- 
rable than  to  seek  after  that,  with  so  much 
labor  and  expense,  which  so  quickly  perisheth? 
If  all  things  in  the  world  could  be  known,  they 
are  but  as  nothing  ;  and,  therefore,  it  is  much 
better  to  exercise  ourselves  in  the  love  of  God, 
the  fruit  whereof  remaineth  for  ever,  and  in 
whom  we  see  and  know  all  things.  Last  of 
all,  in  the  day  of  judgment  we  shall  not  be 
asked  what  vve  have  read,  but  what  we  have 


OF  MEDITATION.  207 

done ;  not  how   eloquently  we  have  spoken, 
but  how  well  we  have  lived. 

A  REMEDY  FOR  THE  NINTH  TEMPTATION. 

The  chiefest  remedy  against  indiscreet  zeal 
of  helping  others,  is  so  to  attend  to  The  saha- 
the  good  of  our  neighbors,  that  we  tion  of  our 
hurt  not  ourselves :  and  so  to  have  neighbor  is 
a  care  of  the  consciences  of  others,  *^^^2e//Iai 
that  we  neglect  not  our  own  ;  but  \;g  ^^  not 
in  assisting  them,  it  is  good  to  re-  neglect  our 
serve  so  much  time  as  is  sufficient  to  own  selves. 
conserve  the  heart  in  devotion  and  recollec- 
tion. And  this  is,  as  St.  Paul  saith  :  "  Amhu- 
lare  in spirilti :^^  "  To  walk  in  spirit;"  that  is 
to  say,  that  a  man  be  more  in  God  than  in 
himself.  Seeing,  therefore,  that  the  prime 
root  of  all  our  good  upon  this  dependeth,  we 
must  strive  that  our  prayer  be  so  profound  and 
long  as  may  conserve  the  soul  in  devotion, 
which  every  short  meditation  is  not  able  to  do, 
but  devout  and  long  meditation. 


208  BLESSED    ALCANTARA, 


CHAPTER  V. 

OTHER   CERTAIN    ADMONITIONS    NECESSARY     FOR 
SPIRITUAL    PERSONS. 

The  thing  that  affordeth  greatest  difficulty 
in  this  spiritual  journey  is,  to  know  how  to 
come  to  God,  and  to  converse  with  him  fami- 
liarly. Let,  therefore,  none  dare  to  enter  in 
this  way  without  a  good  guide,  and  well  in- 
structed with  necessary  admonitions  and  docu- 
ments, of  which  we  will  set  down  a  few,  ac- 
cording to  our  wonted  brevity. 

The  first  is  whereby  we  are  taught  what 
end  we  must  aim  at  in  these  our  spiritual  ex- 
ercises. We  must  therefore  know,  that  since 
to  communicate  with  Almighty  God  of  itself  is 
most  delightful,  having  no  bitterness  mixed 
with  it,  as  the  wise  man  testifieth  :  hence  it 
Cometh  to  pass  that  many,  allured  with  the 
pleasure  of  this  admirable  and  unused  sweet- 
ness, (which  is  greater  than  can  be  compre- 
hended) come  to  God,  and  frequent  these  spi- 
The  error  ritual  actions ;  as  reading,  prayer, 
ajid  abuse  meditation,  use  of  the  Sacrament, 
of  some,  for  the  great  content  and  delight 
they  take  in  them,  so  that  for  the  principal 
end,  wherewith  they  are  moved,  is  this  admi- 
rable sweetness  which  they  vehemently  de- 


OF  MEDITATION.  209 

sire.  This  is  a  great  error,  and  many  are 
plunged  into  it;  for  seeing  to  love  and  seek 
God  should  be  the  chiefest  end  of  all  our  ac- 
tions, these  love  and  seek  themselves  ;  that  is 
to  say,  their  own  gust  and  sensible  delight 
rather  than  God,  which  was  the  scope  of  the 
contemplative  philosophy  of  the  gentiles ;  es- 
pecially as  a  certain  doctor  saith,  that  this  is  a 
kind  of  avarice,  luxury,  and  spiritual  gluttony, 
no  less  pernicious  than  carnal.  From  this  er- 
ror springeth  another  branch  ;  to  wit,  that 
many  judge  themselves  and  others,  according 
to  the  ebbing  and  flowing  of  consolations,  so 
far  that  they  are  persuaded  that  a  man  is 
more  or  less  perfect,  by  how  much  more  or 
less  he  is  visited  with  divine  consolations. 
This  is  a  great  mistake. 

Against  both  these  temptations,  this  general 
doctrine  is  a  remedy  :  that  every  one     j^y/^at 
must   know   that   the  scope   of  all  should  be 
these  exercises,  and  the  chief  end  of  the  end  of 
a   spiritual  life,  is  the  observing  of  spiritual 
God's  commandments,  and  a  perfect   ^^^^"«««- 
fulfilling  of  his  divine  will :  to  this  it  is  neces- 
sary that  our  ov,'n  will  be  mortified,  that  the 
will  of  God  may  the  better  live  and  reign  in 
us ;  seeing  both  these  are   directly  contrary 
the  one  to  the  other.     But  this  noble  victory, 
seeing  it  cannot  be  obtained   without  special 
favor  and  allurements  of  God,  therefore  we 
ought  to  frequent  the  exercise  of  prayer,  the 
better  by  it  (and  indeed  the  only  means)  to  ob- 
tain this  grace,  and  to  bring  this  serious  busi- 
ness of  our  soul's  perfection  to  a  good  and  de- 
14 


210  BLESSED  ALCANTARA, 

sired  end.  With  this  intention  we  may  confi- 
dently desire  of  God  internal  consolation,  as  we 
have  said  before.  This  did  the  prophet  Da- 
vid, when  he  said  :  "  Redde  mihi  Domiin  Iseti- 
tiam  salutaris  tiii,  et  spiritu  principali  conjirma 
me  :"  "  Give  me,  O  Lord,  the  joy  of  thy  salva- 
tion, and  confirm  me  with  thy  principal  spirit." 

Hence  it  is  manifest  what  end  every  one 
ought  to  prefix  to  himself  in  these  exercises, 
and  how  they  should  esteem  and  measure 
their  own  and  other's  profit ;  not  according  to 
the  multitude  of  flowing  consolations,  but  ac- 
cording to  those  things  they  have  constantly 
.suffered  for  God,  partly  in  fulfilling  his  divine 
pleasure,  partly  in  renouncing  their  own  pro- 
per wills. 

And  that  this  ought  to  be  the  end  of  all  our 
prayer  and  reading,  it  appeareth  by  that  one 
psalm  of  the  prophet  David  which  beginneth 
*'  Beali  irnmaculatl  in  via,  qui  ambulant  in  lege 
Domijii ;"  "  Blessed  are  the  immaculate  in  the 
w^ay,  which  walk  in  the  law  of  the  Lord ;" 
which  is  the  longest  psalm  in  the  psalter,  not- 
withstanding, there  is  not  one  verse  in  it,  in 
which  there  is  not  mention  of  (he  law  of  God, 
and  keeping  his  commandments:  which  the 
Holy  Ghost  hath  so  ordained,  that  men  may 
learn  to  direct  all  prayer  and  reading  to 
this  end  and  scope.  From  which  they  that  do 
decline,  cast  themselves  into  the  secret  snares 
of  the  enemy,  who  with  his  subtle  craft  per- 
suadeth  them,  that  is,  some  great  matter 
which,  indeed,  is  nothing  ;  and  (or  this  cause 
men,  most  exercised  in  spiritual  matters,  do  af- 


OP    MEDITATION.  211 

firm  the  only  touchstone  of  true  virtue  to  be, 
not  that  sensible  delight  which  is  found  in 
prayer,  but  patience  in  affliction,  abnegation 
of  one's  own  self,  a  sincere  and  entire  fulfilling 
of  the  divine  will,  and,  finally,  in  a  diligent  ob- 
serving of  Almighty  God's  laws  and  command- 
nnents  ;  though  I  must  confess  that  prayer  it- 
self, and  the  frequent  consolations  that  are 
found  therein,  do  not  a  little  conduce  and  help 
to  the  better  effecting  of  these  things  before 
mentioned. 

They  who  are  desirous  to  know  how  much 
progress  they  have  made  in  the  way  of  God,  let 
them  examine  how  much  they  have  increased 
in  interior  and  exterior  humility  ;  how  willing- 
ly they  have  put  up  with  injuries;  with  what 
mind  they  have  borne  with  others'  infir- 
mities; how  they  have  compassionated  the 
imperfections  of  their  neighbors;  what  confi- 
dence they  have  had  in  God,  in  the  tedious  time 
of  tribulation ;  hov/  they  have  bridled  their 
tongues ;  how  they  have  kept  their  heart ; 
how  they  have  mortified  their  flesh,  and  made 
it  subject  to  the  spirit :  with  what  moderation 
they  have  behaved  themselves  in  prosperity 
and  adversity  ;  with  what  gravity  and  discre- 
tion they  have  governed  all  their  actions  :  and, 
above  all,  how  dead  they  have  been  to  the 
world,  with  all  its  pleasures,  honors,  and  dig- 
nities; and  accordingly  as  they  have  profited 
in  these  virtues,  let  them  measure  their  per- 
fection, and  not  according  to  the  consolations 
wherewith  God  hath  visited  them.  Where- 
fore, let  every  one  be  sure  to  bear  one  band. 


212  BLESSED    ALCANTARA, 

and  the  chiefest  over  himself  in  ntiortification, 
the  other  in  prayer,  seeing  the  one  cannot  be 
attained  unto  without  the  other. 

THE  SECOND  ADMONITION. 

As  it  is  not  lawful  to  desire  consolations  and 
spiritual  comforts,  to  that  end  that  in  them  we 
should  set  up  our  rest,  but  only  as  they  assist 
us  in  our  spiritual  progress,  much  less  is  it  law- 
ful to  wish  for  visions,  revelations,  and  the  like; 
which  to  those  who  are  not  well  grounded  in 
humility,  may  be  a  great  cause  of  their  utter 
ruin.  Neither  is  there  any  reason  to  fear  that 
those  who  refuse  or  reject  them,  should  be 
disobedient  to  God  ;  because  when  it  shall 
please  God  to  reveal  anything,  he  will  do  it 
after  such  a  fashion  that  he  to  whom  such 
things  shall  be  revealed  shall  be  so  certain  of 
them,  that  he  will  have  no  reason  either  to 
fear  or  doubt,  though  he  should  himself  never 
so  much  strive  against  them. 

THE  THIRD  ADMONITION. 

We  must  have  a  special  care  not  to  speak 
to  others  of  those  sensible  consolations,  which 
Almighty  God  hath  been  pleased  to  recreate 
us  withal :  except  it  be  to  our  spiritual  direc- 
tor. Hence  it  is,  that  that  mellifluous  Doctor 
was  wont  to  advise  every  one  to  have  these 
w^ords  written  in  great  letters  in  his  chamber : 
My  secret  to  myself:  my  secret  to  myself. 

THE  FOURTH  MEDITATION. 

Moreover  we  must  always  take  good  heed 
to  deal  with  God,  with  much  humility  and  re- 


OF    MEDITATION.  213 

verence,  never  to  esteem  ourselves  so  high  in 
his  favor,  as  to  neglect  to  cast  down  our  eyes 
upon  our  own  baseness,  and  to  shrowd  our 
wings  in  the  presence  of  so  great  a  majesty,  as 
holy  Augustine  was  wont  to  do,  of  whom  it  is 
written,  that  he  had  learned  to  rejoice  before 
God  with  fear  and  trembling. 

THE  FIFTH  ADMOJNITLON. 

We  have  heretofore  counselled  the  servant 
of  God,  that  he  consecrateth  some  certain  time 
of  the  day  to  recollection.  But  now  besides  the 
ordinary  course,  we  say,  that  he  must  some- 
times sequester  himself  from  all  business  and 
employments,  as  much  as  is  possible,  and  give 
himself  wholly  over  to  devotion,  the  better  to 
nourish  his  soul  with  the  abundance  of  spiritual 
dainties,  recovering  his  daily  losses,  and  getting 
new  force  to  go  forward  in  his  spiritual  jour- 
ney. Which,  although  it  be  not  amiss  to  do 
at  all  times,  yet  more  specially,  upon  the  prin- 
cipal feasts  of  the  year,  in  the  time  of  tempta- 
tion ;  after  a  long  journey  ;  after  troublesome 
business,  which  gave  matter  of  much  distrac- 
tion, that  when  we  exclude  from  our  souls  all 
exterior  things,  and  call  ourselves  back  again 
to  the  point  from  whence  we  did  digress. 

THE  SIXTH  ADMONITION. 

There  be  many  who  be  not  discreet  in 
their  spiritual  exercises,  when  they  enjoy  hea- 
venly consolations,  and  it  oftentimes  falleth  out, 
that  this  prosperity  doth  expose  them  to  mani- 


214 


BLESSED    ALCANTARA, 


Test  peril,  for  when  Almighty  God  showereth 
down  more  abundantly  this  celestial  dew  upon 
their  souls,  they  are  so  ravished  with  the  sweet- 
ness of  it,  that  they  addict  themselves  without 
measure  to  this  only  exercise;  to  this  end  they 
prolong  the  time  of  prayer,  macerate  them- 
selves with  watching  and  other  corporal  austeri- 
ties, so  that  nature  itself,  at  length,  is  constrain- 
ed to  sink  under  the  burthen  of  such  indiscreet 
mortification.  Hence  it  cometh  to  pass,  that 
many  abhor  spiritual  exercises,  and  some  are 
not  only  made  by  this  means  unfit  for  corporal, 
but  also  dull  for  spiritual  labors  of  prayer  and 
meditation.  Wherefore,  in  all  these,  there  is 
great  need  of  discretion,  especially  in  the  be- 
ginning, when  spiritual  consolations  be  more 
fervent,  and  commonly  when  discretion  is 
least :  for  we  must  so  order  our  diet  that  we 
do  not  faint  in  the  midst  of  our  journey.  On 
the  contrary,  there  be  some  so  slothful  and 
undevout,  that  under  the  color  of  discretion, 
immoderately  make. much  of  themselves,  re- 
fusing the  least  labor  or  trouble.  This,  al- 
though, it  be  dangerous  to  all,  but  especially 
to  beginners;  for  as  St.  Bernard  saith,  it  is  im- 
possible that  he  should  persevere  long  in  a  spi- 
ritual course,  who  is  indiscreet  at  first.  That 
when  he  is  a  novice  esteemeth  himself  wise, 
and  when  he  is  young  governeth  himself  like 
an  old  man.  Neither  can  I  easily  judge  which 
of  these  be  more  dangerous :  except  as  Thom- 
as a  Kempis  saith,  the  first  is  more  incurable, 
for  whilst  the  body  is  strong  and  sound,  there 
may  be  hopes  to  cure  tepidity  ;  but  when  it  is 


OF  MEDITATION.  215 

once  weakened  through  indiscretion,  it  scarce 
ever  can  be  brought  to  its  former  fervor. 

THE  SEVENTH  ADMONITION. 

There  is  yet  another  danger  nnore  pernicious 
than  the  former,  which  is,  that  some  having 
experience  of  this  inestimable  virtue  of  pray- 
er, that  all  the  fruit  of  a  spiritual  life  doth 
depend  upon  it.  Hence  they  persuade  them- 
selves, that  in  it  all  is  contained,  and  that  only, 
that  virtue  doth  suffice  for  our  salvation,  which 
makes  them  to  neglect  other  virtues,  which 
are  likewise  the  foundations  and  props  which 
do  uphold  a  spiritual  building,  which  being 
taken  away  the  whole  fabric  falleth  to  ruin  ; 
wherefore,  they  that  seek  after  this  one  only 
virtue,  with  such  indiscreet  avidity,  the  more 
they  labor  the  less  fruit  they  reap.  But  the 
servant  of  God  that  expecteth  merit  and  com- 
fort in  the  way  of  perfection,  must  not  fix  his 
eyes  so  much  upon  one  only  virtue,  although 
it  be  never  so  rare  and  excellent,  but  gene- 
rally attend  to  all,  as  one  string  upon  an  in- 
strument maketh  no  music,  except  we  strike 
the  rest,  so  one  virtue  cannot  make  a  spiritual 
harmony  in  our  souls,  if  the  other  be  wanting, 
not  unlike  a  clock,  which  if  there  be  but  a 
fault  in  one  wheel,  the  others  will  stand  ;  so  it 
is  in  a  spiritual  clock,  if  one  virtue  be  deficient. 

THE  EIGHTH  ADMONITION. 

These  things  which  we  have  hitherto  said, 
which  do  help  to  devotion,  are  so  to  be  taken 


216  BLESSED     ALCANTARA. 

himself  to  Almighty  God's  grace,  and  behave 
himself  manfully  in  his  holy  service,  v^'ith  this 
caution,  that  we  should  not  put  our  confidence 
in  them,  but  in  God. 

This  I  say,  because  there  are  some  who  la- 
bor to  reduce  all  rules  into  art,  thinking  that 
they  have  attained  to  the  perfection  of  that 
exercise,  if  they  observe  exactly  the  rules 
thereof.  But  they  who  put  good  principles 
into  practice,  will  quickly  attain  unto  their  de- 
sired end,  which  doing,  they  are  not  to  reduce 
grace  into  art,  nor  to  attribute  that  to  human 
rules,  which  is  the  gift  of  God.  Hence  we 
say,  that  it  is  not  necessary  to  follow  these 
rules,  and  documents,  as  depending  of  art,  but 
as  instruments  of  grace  ;  because  a  man  will 
learn  thus  to  know,  that  the  principal  means, 
which  one  ought  to  seek  after,  is  profound  hu- 
mility, with  the  consideration  of  our  own  base- 
ness, and  a  great  confidence  in  Almighty  God's 
mercy.  To  the  end,  that  we  may  come  to  the 
knowledge  of  the  one  and  the  other,  let  us 
pour  out  tears  without  intermission,  and  conti- 
nually pray,  that  as  we  expect  at  the  gate  of 
humility,  so  we  may  obtain  by  it  all  our  de- 
sires, and  persevere  in  humble  thanksgiving  to 
the  divine  bounty,  without  any  trust  to  our 
own  works,  or  to  any  thing  that  is  ours. 

AD  HONOREM  DEI. 


